1 ^^6/Opp^-^: A BODY OF PRACTICAL BIVINITY, CONSISTING OF ABOVE ONE HUNDRED AND SEVENTY SIX-SERMONS ON THE SHORTER CATECHISM, COMPOSED BY THE REVEREND ASSEMBLY OF DIVINES AT WESTMINSTER, WITH A SUPPLEMENT OF SOME SERMONS ON SEVERAL TEXTS OF SCRIPTURE ; TOGETHER WITH THE ART OF DIVINE CONTENTMENT. TO WHICH IS ADpE0i CHRIST'S VARIOUS FULNESS. — ■*«<^»» ■ By THOMAS'WATSON, FORMERLY MINISTER AT ST. STEPHEN'S, WALBROOK, LONDt)N 1—]— Recommended to Masters of Families, and OtherSi iy Several Ministers, IN TWO VOLUMES. VOL. I. HE BEING DEAD, YET SPEAKETH, Heb. xii. 4- PRINTED BY AND FOR W. GRACIE ; ALSO, FOR J. RENNISON, BOOKSELLER, BERWICiC .1806. T TO THE READER. HESE catechetical Le6tures of the late Reverend Mr. _^ Thomas "Watson, all but one, written with his own hand, I have read over, together with fome Sermons annexed to them; and fince my teftimony is defired concerning them, I do hereby declare, that (though I will not undertake to jullify every expreffion or lentence in them, or in any human writing,) I find them, in the main, agreeable to the do6lrinal articles of this Church, and unto the Weilminfter Affembly's Confeffion of Faith and Catechifms : and I believe, that, through the bleffing of God, they may be profitable unto the edification of all that read them, with an honeft defire to know and do the will of God ; for certainly there are many excellent things in them, which, if they meet with a well diipofed ferious mind, are very apt to have a good etfe6l upon it ; and if it prove other- wife with any that happen to read this book, it will be their own fault more than the book's. Moft writers have different ftyles ; and it is well known that Mr. Watfon had one peculiar to himfelf, which yet hath found good acceptance with, and has been ufeful unto ferious people ; and I hope this (by reafon of the great variety of excellent matter) may be more generally ufeful than any other thing he ever wrote. 1 little doubt but every fober Chriftian will be of this mind, after he has read his ledlures on God's attributes, the ten commandments, Lord's prayer, &c. I fincerely profefs, I have no other end in giving this teftimony of this book, but thereby to ferve the common good of Chrill's church, and not the private intereft of any per- fon or party in the world : if my confcience did not bear me witnefs, that this book may be ufeful to that excellent end, no man fhould ever have prevailed with me, thus to prefix my teftimony and name to it. That it may anfwer the main end for which it was at firft written by the author, (whom I always took to be a grave, ferious, modeft, good man) and for which, I hope, it is now publiftied, to wit, the edification of the church of Chrift in faith, holinefs, and comfort, is the hearty defne of one of the meaneft fervants of our moft blefled Lord Jesus. William Lorimer. 4 TO THE READER. We vvhofe names are fubfciibed, having feen the teftimony of our worthy brother, Mr. WiUiam Lorimer, after his peryfal of this book, doubt not but it may be of ufe to many ; as the former writings of Mr. Thomas Watfou have been ; and, with that defireand hope, we recommend it to the maftersof famiUes and others. William Bates, Matthew Barker, John Howie, Matthew Mead, Edward Lawrence, Samuel Slater, Richard Mayo, Matthew Sylvejier, Daniel Burges, Jofeph Cawthorne, Daniel Williams, Richard Wavel, Timothy Crufo, Timothy Rogers t Nathaniel Oldjield, Richard Adams, Richard Steel, Samuel Stancliff, John Raynolds, Nathaniel Vincent, John Hughes, Jofeph Read, Abraham Hume, Richard Stretton, John Shower, Francis Glafcoch, Daniel Williams, A SHORT ACCOUNT OF THE AUTIIOM. IT is fufficiently known to all that have any acquaintance with the hiitories of the church, that many valuable and uleful minifters were eje6led for non-conformity, by the acl of uni- formity in the reign of King Charles II. which took place, Augull24th, 1602. Among others, the Reverend Mr. Thomas Waison waft eje6led from his charge, at St. Stephen's, Wal- brook, London; whofe chara6ler is given by the Reverend Dr. Edmond Calamy, in his Abridgments, Vol. II. p. 37 ; and is as follows : *' From St. Stephen's, Walbrook. Mr. Thomas Watfon; * he was of Emanuel College in Cambridge, where he was noted * for being a hard fludent; one fo well known in the city, viz. ' London, for his piety and ufefulnefs, that though he was ' fingled out by the Friendly Debate, he yet carried a general ' refpect for all fober perfons along with him to his grave. A ' memorable pafllige, which I have from good hands, muft not * be pafied by : When Mr. Watfon was in the pulpit, on a ' le6lure-day, before the Bartholomew a<5t took place, among * other hearers, there came in that Reverend and learned Pre- ' late, Bifhop Richardfon, who was fo well pleafed with his ' fermon, but efpecially with his prayer after it, that he follow- ' ed him home, to give him thanks, and earnefily detired a * copy of his prayer. Alas! faid Mr. Watfon, that is what ' I cannot give ; for I do not ufe to pen my prayers ; it was * no lludied thing, but uttered as God enabled me from the * abundance of my heart and affe6tions, pro re nata. Upon * which the good Bifhop went away, wondering that any man ' could pray in that manner, ex tempore. After his ejectment, * he continued in the exercife of the minifiry in the city, ' as providence gave opportunity, for many years : but his * ftrength wearing away he retired into Eflex, and there died ' fuddenly, in his clofet, at prayer." A PRELIMINARY DISCOURSE TO CATJECHISING. Col. i. 23. Jf ye continue in the faith grounded and fettled. INTENDING the next Lord's day to enter upon the work of catechifing, it will not be amils to give you this prelimi- nary difcourfe, as preparatory to it ; fhewing you how needful it is for Chrillians to be well inllruded in the grounds of religion. * If ye continue in the faith grounded and fettled,' — Two pro- pofitions : Firft, It is the duty of Chriftians to be fettled in the dodriue of faith. Second, The bed way for Chriftians to be fettled, is to be well grounded. DocT. 1. That it is the duty of Chriftians to he fettled in the doctrine of faith. It is the apoftle's prayer, 1 Pet. v. 10. ' The God of all grace, ftablifli, ftrengthen, fettle you.* That they might not be meteors in the air, but fixed ftars. The apoftle Jude fpeaks of ' wandering ftars,' verfe 13. They are called wandering ftars, becaufe, as Ariftotle faith, *' They do leap up and down, and wander into feveral parts of the heaven ; and being but dry exhalations, not made of that pure celeftial matter as the fixed ftars are, they often fall to the earth." Now, fuch as are not fettled in religion, will, at one time or other, prove wandering ftars ; they will lofe their former ftri6l- neCs, and wander from one opinion to another. Such as are unfettled are of the tribe of Reuben, ' unliable as water,' Gen. xlix. 4. like a fhip without ballaft, overturned with every wind of do6trine. Beza writes of one Bel(e6iius, whofe religion changed as the moon. The Arians had every year a new faith. Thefe are not pillars in the temple of God, but reeds ftiaken every way. The apoftle calls them * damnable herefies,' 2 Pet. ii. 1. A man may go to hell as well for herefy as adul- tery. To be unfettled in religion, argues want of judgment: if their heads were not giddy, they would not reel lb fait from one opinion to another. It argues lightnefs : feathers will be 8 A PRELlMlNAIiy DISCOURSE blown every way ; fo will feathery Chriftians : Tritlcum non rapit ventus inanes palw jaMantur, Cypr. Therefore fuch are compared to children, Eph. iv. 14. * That we be no more children, toffed to and fro.' Children are Jickle, fometimes of one mind, fometimes of another ; nothing pleafes them long : fo unfettled Chriftians are chiklilh ; thole truths they embrace at one time, they reject at another ; fometimes they like the Proteliant religion, and foon after they have a good mind to turn Papifts. Now, that you may labour to be fettled, (as Ignatius) in the faith, in unfettled times of fettled judgments. I. It is the great end of the word preached, to bring us to a fettlement in religion : Eph. iv. 11, 13. * And he gave fome, evangelifts, and fome, paftors and teachers, for the edifying of the body of Chrill ; that we henceforth be no more children.' The word is called an hammer, Jer. xxiii. 29. Every blow of the hammer is to faften the nails of the building ; the preacher's words are but to faften you the more to Chrift; they weaken themfelves to ftrengthen and fettle you. This is the grand defign of preaching, not only for the enlightening, but for the eftablifhingof fouls ; not only to guide them in the right way, but to keep them in it. Now, if you be not fettled, you do not anfwer God's end in giving you the miniftry. 2. To be fettled in religion : it is both a Chriftian's excellency and honour: it is his excellency; when the milk is fettled, it turns to cream ; now, he will be fomething zealous for the truth, walk in clofe communion with God. And his honour, Prov. xvj. 31. * The hoary head is a crown of glory, it* it be found in the way of righteoufnefs.* It is one of the beft fights, to fee an old difciple ; to fee filver hairs adorned with golden virtues. 3. Such as are not fettled in the faith, can never fufFer for it ; fceptics in religion will hardly ever prove martyrs ; they that are not fettled do hang in fuf pence ; when they think of the joys of heaven, then they will efpoufe the gofpel ; but when they think of perfecution, then they defertit. Unfettled Chriftians do not confult what is beft, but what is fafeft : *' The apoftate (faith TertuUian) feems to put God and Satan in balance, and having weighed both their fervices, prefers the devil's fervice, and pro^ claims him to be the beft mafter: and, in this fenfe, may be faid to put Chrift to open (hame," Heb. vi. 6. They will never fufFer for the truth, but be as a foldier that leaves his colours, and runs over to the enemy's fide ; he will fight on the devil's fide for pay. 4. -Not to be fettled in the faith, is highly provoking to God : to efpoufe the truth, and then to fall away, brings an ill report upon the gofpel, which will not go unpunifhed ; Pfal. Ixxviii. 67, oi). ' I'hcy turned back, and dealt unfaithfully; when TO CATECklSIIfG. 9 God hearcl this, he was wroth, and greatly abhorred Ifrael.* The apoltate drops as a windfall into the devil's mouth. 5. If ye are not fettled in religion, you will never grow : we are commanded * to grow up into the head, Chrift,' Epli. iv. 14. But if we are unlettled, no growing : ' the plant which is continually removing never thrives.' He can no more grow in godlinefs, who is unlettled, than a bone can grow iii the body that is out of joint. 6. What great need is there to be fettled ? becaufe there are fo many things to unfettle us, and make us fall away from the truth. Seducers are abroad, whole work is to draw away peo- ple from tlie principles of religion, 1 John ii. 26. ' Thofe things have I written unto you concerning them that feduce you.' Seducers sire thfe devils faclors ; they are of all others the greateft felons, that would rob you of the truth : leducers have filver tongues ; a fair tongiie can put olTbad Wares ; they have a flight to deceive, Eph. iv. 14. The Greek word there is taken from thofe that can cog a die, and caft it for the bell advantage : fo feducers are importors, they can cOg a die ; they can fo dif- femble arid Ibphifticate the truth, that they can deceive others. Now, the ih'le by vVhich feducers ufe to deceive, is, 1. By wifdom of words, Rom. xvi. 18. * By good words and fair fpeeches they deceive the hearts of the fimple.' Thev have fine elegaiit phrafes, flattering language, whereby they work on the weaker fort, as being chrifled with Chrift;, and the light within them. 2. Another flight, is a pretence of extrordinary piety, that fo people may admire them, and fuck in their dodrine. They feem to be men of Zealand fan6lity, and to be divinely infpired : they pretend revelations, as Muniler, Michael Servetus, and other of the Anabaptifts in Germany, though they Were tainted with pride, lull, and avarice. 3. A third flight or cheat feducers have, is a labouring to vilify and nullify found orthodox teachers; they would eclipfe thofe' that bring the truth, like unto the black vapours that darken the light of heaven : they would defame others, that themfelves may be more admired. Thus the falfe teachers cried down Paul, that they might be received. Gal. iv. 17. 4. The fourth flight or cheat of feducers, is by " preaching *• do6lrine of liberty :" as the Antinomian preacheth, that men are freed from the moral law, the rule as well as thecurfe. He preacheth that Chrift hath done all for them, and they need to do nothing. So he makes the do6lrine of free grace a key to ojsen the door to all licentioufnefs. 5. Another thing to unfettle Chriflians, is perfecutors, 9 Tim. iii. 12. The gofpel is a rofe cannot be plucked without prickles. The legacy Chrift hath bequeathed is the Crofs : while there is Vol. I. NO. I. B 10 A PRELIMINARY DISCOURSE a devil and a wicked man in the world, never expe6t a charter of exemption from trouble ; and how many fall away in an hour of perfecution ? Rev. iii. 4. * There appeared a great red dragon, having feven heads and ten horns; and his tail drew the third part of the (lars of heaven :' the red dragon, the hea- theniOi empire; and his tail, viz. his power and fubtilty, drew away liars, viz. eminent f)rofeffors, that feenied to (hine as liars in the firmament of the church. Therefore w^ fee what need there is to be fettled in the truth, for fear the tail of the dragon call us to the earth. 6. To be uniettled in good, is the fin of the devils, Jude 6. They are called ' morning liars,' Job xxxviii. 7. but ' falling ftars;' they were holy, but mutable. As the velTel is over- turned with the fail, fo their fails being fwelled with pride, were overturned, 1 Tim. iii. 6. By unfettlednefs, who doll thou imitate but lapfed angels? The devil was the lirll apellate. So much for the lirll propofition, that it is a great duty of Chril- tians to be fettled : /the fons of Sion Ihould be like mount Sion, which cannot be removed. Second, The fecond propofition is, that the way for Chrif- tians to be fettled, is to be well grounded : ' if ye continue grounded and fettled.' The Greek word for grounded, a meta- phor, it alludes to a building that hath the foundation well laid; fo Chrillians fhould be grounded m the effential point of re- ligion, and have their foundation well laid. Here let me fpeak to two things : 1. That we fliould be grounded in the knowledge of fundamentals. 2. That this grounding is the bell way to fettling. (1.) That we fhould be grounded in the knowledge of funda- mentals : the apoflle fpeaks of the ' firll principles of the oracles of God,' Heb. v. 13. In all arts ancLlciences, logic, phyfic, mathematics, there are fome prcecognita, fonie rules and prin- ciples that mult necelfarily be known to the practice of thofe arts ; fo, in divinity, there mull be the firfl principles laid down : the knowledge of Uie grounds and principles of religion is ex- ceeding ufeful. 1. Elfe we cannot ferve God aright; we can never worfhip God acceptably, unlefs we worfiiip him regularly ; and how can we do that, if we are ignorant of the rules and elements of re- ligion ? We are bid to give God a * reafonable fervice,' Rom. xu. 1 . If we underfland not the grounds of religion, how can it be a reafonable iervice ? y. Knowledge of the grounds of religion much enricheth the mind : it is a lamp to oux feet ; it directs us in the whole courfe of Chrillianity, as the eye direds the body. Knowledge of fundamentals is the golden key that opens the chief myfteries of religion ; it gives us a whole fyllem and body of divinity, ex- TO CATECHISING. 11 a6lly drawn in all its lineaments and lively colours : it helps us to underftand many of thofe difficult things, which do occur in the reading of the word ; it helps to untie many fcripture knots. 3. Armour of proof; it doth furnith us with weapons to fight againft the adverfaries of the truth. 4. It is the holy feed of which grace is formed : It is the femenfidei, the feed of faith, Pfal. ix. 10. It \s radix, amor is, the root of love, Eph. iii. 17- * Being rooted and grounded in love.' The knowledge of principles conduceth to the making of a complete Chriftian. '' {2. ) That this grounding is the beft way to fettling : * ground- ed and fettled.' A tree, that it may be well fettled, mull be well rooted : fo, if you be well fettled in religion, you mult be tooted in the principles of it. He, in Plutarch, fet up a dead man, and he would not (land. O faith he, " there mufl be " fomething within :" fo, that we may (land in fhaking times, there mull be a principle of knowledge within ; firil grounded, and then fettled. That the Ihip may be kept from overturning, it muft have its anchor fattened ; knowledge of principles, is to the foul as an anchor to the (hip, that holds it (leady in the midll of all the rolling waves of error, or the violent winds of perfecution. Firft grounded and then fettled. Use I. See the reafon why fo many people are unfettled, ready to embrace every novel opinion, and drefs themfelves in as many religions as they do fafhions ; it is becaufe they are un- grounded. See how the apoftle joins thefe two together, * un- learned and unliable,' 2 Pet. iii. 16. Such as are unlearned in the main points of divinity, will be unliable. As the body cannot be (irong that haih the finews (hrunk ; fo neither can that Chridian be (Irong in religion, who wants the groiuids of knowledge, which are the finews to (Irengthen and llablilh him. Use II. See then what great neceffity there is of laying down all the main grounds of religion in a way of catechiCe, that the weakeft judgment may be inltru6led in the knowledge of the truth, and llrengthened in the love of it; catechifing is the belt expedient for the s^rounding and fettling of people. I fear, one reafon why there hath been no more good done by preaching, hath been becaufe the chief heads and articles in religion have not bien explained in a catechiftical way; catechiiiog: is the laym^ the toiindation, Heb. vi. 7. to preach, and not to cate- chife, is to build without a foundation. This way of catechili ng, is not novel, it is upollolical : the primitive chuicli had their forms of catechjfm : fo much thofe phrafes imply a ' ibi in of found words,' y Tim. i. 13. and * the firtl principles of the oracles of God,' Heb. vi. 1. And fince the church had their B 2 IS man's chief end ca.techimonoi, asGroMusand Erafmus obferve; many of the an- cient iathers have written for it, Fiilgentius, Auflin, Theo'loj-et^ Ladantius and others. God hatli, given great fuQCefs to it. By' this laying down of grounds of religion cateciiiftically. Chrii-, tians have been clearly iDftrufted, and wondroufly built up. in the Chriftian faith, infomuch that Julian the apollale, fceiu^- the great fuccefc of catechifing, did put down all fthools and places of public literature, and inftru6ling of youth. It is my defign therefore (with the blefling of God,) to begin this wo),lc of catechifing the next fabbath-day : and I intend every other fabbath, in theaflernoon, to make it my whole work to lay dowi). the grounds and fundamentals of religion in a catechidical way. If I am hindered in this work by men, or taken away by deatlj,, I hope God will raife up forae other labourer In the vineyard among you that may perfect this work which I am now begi^i^ ning. iiii«(9j)ii MAN'S CHIEF END IS TO GLORIFY GQD, Q. 1 . WHA T is the chief end of man ? Anf. Man's chief end is to glorify God and: to enjoy hir^, for ever. Here are two ends, of life fpecified, 1. The glorifying of God. 2. The enjoying of God. Firfi, I begin with the firft, the glojifying of God, 1 Pet. iv. M. • That God in all things may be glorified?' the glory ofj God is a filver-thread which mull run through a)l our actions : 1 Cor. X. 31. ' Whether therefore ye eat, or drink, or whatfo- ever ye do, do all to the glory of God.' Every thing vvorks; to fome end in things natural and artificial ; now man being ^j rational creature, mufl: propofe fome end toliimfelf, and that is, that he may lift up God in the world ; and better lofe his life, than lofe the end of his hving : fo then, the great truth aflerted is this, that the end of every man's living, is to glorify God ; this is the yearly rent that is paid to the crown of heaven. Glorifying of God hath refpe6t to all the perfonsin the Trinity ; it refpe6ts God the Father, who gave us our life ; it refpeds God the Son, who loft his for us; it refpedls God the Holy Ghoft, who produceth a new life in us ; we mull bring glory to the whole Trinity. When we fpeak of God's glory, the queftion will be moved, tohat are ue to underjiand by God's glory ? Anf. There is a twofold glory : 1. The glory that God hath, in himfelf, his intrinfical glory. Glory is elfential to the God-- head, as light is to the fun : he is called the * God of glory," IS TO GL©«l'FY GOB. 13 A6ls vii. 2. Glory is the fj;>arkIingrof the Deit}^ ; gloify is foco- natuL'ci:! to the Godhead, that God Gaiiiijiot be God wttlaowt ic. The creature's honour ij? act eflential to, his being ; a king is a mau without his regal ortiam,ents,» when hi§. crown and royal robe are taken away : but God's glory is fuch an elieutial part of his being, that he cannot be God vyithoat it ; God's very life lies in his glory. This glory can receive no addition, be-» caufe it is infinit:e ; this glory is that which God is moffe tender of, and which he will not part with, lia. xlviii. 8. ' My glory I will not give to another.' God will give temporal bleO&ugs, to his children., fuch as wifdom, riches, bonour; he will give them Ipiritual bleffings, he will give theip grace, li^e will give theqi his love, he will, give them heaven ; but his efTen.tial glory he will not give to ataother. King Pharaoh parted with a rin^ off his finger to Jofeph, ajjd a gold chain, but he would not part with his throne. Gen. xli. 40. ' Only \n the throne will i be> greater than thou,' So God will do u^iich for his people ; he will give them tjhe inhej'itance, he will put fome ofChrift's. glory, as mediato):; U;ppn them : but his elieutial glory he will not parti with ; * in^ tib« tjjrone he will be greater.' 2. The glory whjchis alcribed to God, or which his creatures, labour to bring to him, I Chron. xvi. 2i). ' Give uMo the Lordi the glory due unto his name.' And, 1 Cor. vi. 20. * Glorify God. in your, body and in your fpirit.' The glory w^e give Godl, ie nothing elfe bu.t our lifting up his name iii the world, and' magnifying him in the eyes of others, Phil* i. 20.. ' Chdlt fliall be magnified in my body.* Q. What is it to glorify God, or wherein dotit it oon/iji. ? A, Glorifying of God' con fills in four things : (1.) Appretia- tion. {%.) Adoration. (3.) Aifeftjon. (4.) Subjection. This is the yearly rent we pay to the crown of heaveui- 1. Appretiation : is to glorify God, to fet God higheft in our tlioughts,, to have a venerable efteeiiii of him, Ptal. xcii. 8-. * Thou, Lord, art moll high for evermore,* PlaL xcvii. ()v ' Thou art exalted farabov.e all gods.' There is in Godail that rnay draw forth both wonder and delight ; there is in him a coullellalion of all beauties ; he is/)w??a, caw/a, the original and fjjring-head of being, who (beds, a glory upon the creature. This is to glor-ify God, when we aiie God-aduiiierii ; we admire God in hitj attributes, whjchare the glidering beams by which tjie divine nature (hines forth ; we admire him in his promili-s, vy.hich are the charter of free-grace, and the fpiritual cabinet where the pearl of price is hid ; we admire God in the noble effects of his power and wifdom, viz. the making of the world ; this is called ' the work of his lingers,' PiUl. viii. 3. Such curi- ous needle- work it was, that none but a God couldvvork. This. 14 man's chief end is to glorify God, to have God-admiring thoughts ; we efteem him mod excellent, and fearch for diamonds only in this rock. 2. Glorifying of God confifts in adoration, or worftiip, Pfal. xxix. 2. ' Give unto the Lord the glory due unto his name; worfhip the Lord in the beauty of holinefs.' There is a twofold worfhip: 1. A civil reverence we give to perfons of honour. Gen. xxiii. 7- * Abraham Hood up and bowed himfelf to the children of Heth :' Piety is no enemy tocoiirtefy, 2. A divine worfhip, which we give to God, is his prerogative royal, Neh. viii. 6. * They bowed their heads, and worlhipped the Lord with their faces towards the ground.' This divine worfliip God is very jealous of ; this is the apple of his eye, this is the pearl of his crown, which he guards, as he did the tree of life, with cherubims and a flaming fword, that no man may come near it to violate it; divine worfliip muft be luch as God him- felf hath appointed, elfe it is ' ottering ftrange fire,* Lev. x. 2. The Lord would have Mofes make the tabemacle, • according to the pattern in the Mount,' Exod. xxv. 40. he mufl; not leave out any thing in the pattern, nor add to it. If God was fo exad and curious about the place of worfliip, how exadt will he be about the matter of his wor(hip? burely here every thing mufl; be according to the pattern prefcribed in his word. 3. Affe6lions : this is a part of the glory we give to God ; God counts himfelf glorified when he is loved, Deut. vi. 5. ' Thou flialt love the Lord thy God with all thy heart, and with all thy foul.' There is a twofold love : 1 . A7nor Concupifcentice, a love of concupifcence, which is felf-love ; when we love ano- ther, becaufe he doth us a good turn : thus a wicked man may be faid to love God, becaufe he hath given him a good crop, or filled his cup with wine ; and, to (peak properly, this is rather to love God's blefling than to love God. 2. Amor ajnicitice, a love of delight, as a man takes delight in a friend ; this is in- deed to love God : the heart is fet upon God, as a man's heart is fet upon his treafure. And this love is, 1. Exuberant, not a few drops, but a ftream. 2. It is fuperlative ; we give God the befl; of our love, the cream of it, Cant. viii. 2. ' I would caufe thee to drink of fpiced wine, of the juice of my pomegra- nate.' If the fpoufe had a cup more juicy and fpiced, Chrilt muft drink of it. 3. It is inteufe and ardent ; true faints are feraphims burning in holy love to God. The fpoufe was amore percul/'a, in fainting fits, * fick of love,' Cant. ii. 5. Thus to love God is to glorify him ; he who is the chiefof our happinefs, hath the chief of our atfedlions. 4. Subje6tion, when we dedicate ourfelves to God, and ft:and ready prefi for his fervice. Thus the angels in heaven glorify him ; they wait on his throne, and are ready to take a commit- fioii from him ; therefore they are referabled by the cherubims IS TO GLORIFY GOD. 15 with their wings difplayed, to (hew how fwift the angels are in their obedience. This is to glorify God, when we are devoted to his fervice ; our head ftudies for God, our tongue pleads for him, our hands relieve his members : The wife men that came to Chrift, did not only bow the knee to him, but prefented him with gold and myrrh, Matth. ii. 11. So wemuftnotonly bow the knee, give God worfhip, but bring prefents, golden obedi- ence. This is to glorify God, when we flick at no fervice ; we will fight under the banner of his gofpel, againft regiments, and lay to him, as David to King Saul, I Sam. xvii. 32. • Thy fervant will go and fight with this Philiftine.' Thus you fee wherein the glorifying of God doth confift, inappretiation, ado- ration, atFe6iion, fubjeclion. A good Chriflian is like the fun, which doth not only fend forth heat, but goes its circuit round the world ; thus, he who glorifies God, hath not only his affections heated with love to God, but he goes his circuit too; he moves vigoroufly in the fphere of obedience. Q. Why muji ice glorify God? Anf. 1. B^caufe he gives us our being, Pfal. c. 3. * It is he that made us.* We think it a great kindnefs in a man to fpare our life, but what kindnefs is it in God to give us our life } We draw our breath from him ; and as life, fo all the comforts of life are from God : he gives us health, which is the fauce to fweeten our life ; he gives us food, which is the oil that nourifli- eth the lamp of life : now, if all we receive is from the hand of his bounty, is it not good reafon we (hould glorify him, and live to him, feeing we live by him? Rom. xi. 36. ' For of him, and through him areall things.' Ofhim are all, all we have is of his fulnelk ; through him are all, all we have is through his free-grace ; and therefore to him fhould be all : fo it follows, * To him be glory for ever.' God is not only our benefa6lor, but our founder ; the rivers come from the fea, and they empty their filver dreams into the fea again. 2. .Becaufe God hath made all things for his own glory, Prov. xvi. 4. ' The Lord hath made all things for himfelf;' that is, * for his glory.' As a king hath excife out of commodities. God will have his glory out of every thing: he will have glory out of the wicked, the glory of hisjultice ; they will notgivehim glory, but he will get his glory upon them, Exod. xiv. 17. * I will get me honour upon Pharaoh.' But efpecially he hath made the godly for his glory ; they are the lively organs of his praife,' Ifa. xliii. 21. ' This people have I formed for myfelf, and they (hall (hew forth my praiCe.' It is true, they cannot add to his glory, but they may exalt it; they cannot raife him in heaven, but they may raife him in the efteem of others. God hath adopted the faints into his family, and made them a royal 16 Mass's CttlEf mo prielHiood, that they fho«!d (hew forth the praifes of hihi whe thrown down, better men and angels be annihilated, than God fiiould lole one jewel of his crovVn, one beam of his glory. 4. Creatures below us, and above us, bring glory to God ; and do we think to tit rent-free? Shall every thing glorify God, but man ? It is a pity then that ever man was made ! 1. Crea- tures below us, glorify God, the inanimate creatures : the hea-* vens glorify God, Pfal. xix. 1. * The heavens declare th6 glory of God.* The curious workmanfliip of heaven lets forth the glory of its Maker ; the firmament is beautified and penciled out in blue and azure colours, where the power and wifdom of God may be clearly feen. * The heavens declare his glory;' we may fee the glory of God blazing in the fun, twinkling in the fiars. 2. Look into the air, the birds, with their chirping mufic, fing hymns of praifeto God, faith Anfelm. Every bealt doth in its kind glorify God,. Ifa. xliii. 20. ' The beads of the field (hall honour me.' (2) Creatures above us glorify God : * the angels are miniflring fpirits,' Heb. i. 14. They are llill waiting on God's throne, and bring tome revenues of glory into the exchequer of heaven. Then furely man fhould be much more ftudious of God's glory than the angels; for God hath honoured him more than the angels, in that Chrill took man's nature upon him, and not the angels : fay, though in regard of creation, God hath made man ' a little lower than the angels,* Heb. ii. 7' yet, in regard of redemption, God hath fet him higher than the angels; he hath married mankind to himfelf; the angels are Chrift's friends, but not his fpoufe ; he halh covered us with the purple robe of his righteoufneft, which is a better righteoufnels than the angels have, 2 Cor. v. 20. So that if the angels bring glory to God, much more (hould we, being dignified with honour above the angelical fpirits. 5. Anf. We muft bring glory to God, becaufe all our hopes hang upon him, Pfal. xxxix. 7. * My hope is in thee.' And Plal. Ixii. 5. ' My expectation is from him ;' I expe6l a king- dom from him. A child that is good-natured will honour his parent, as expecting all that ever he is like to be worth from him, Pfal. Ixxxvii. 8. 'All my frelh fpringsarein thee.* The lilver fprings of grace, the golden fprings of glory. Q. Ilow muny ivays may V)e glorify God? IS TO GLORIFY GOD. 17 Anf. (I.) It is a glorifying God , when we aim purely at God's glory ; it is one thing to advance God's glory, another thing tQ aim at it. God mull be the Temwius ad quern, the ultimate end of all adions. Thus Chrill, John viii. oO. * I itvk not mine own glory, but the glory oi hui» that lent me.' It is the note of an hypocrite, he hath a Iquint eye, he looks more to his own glory than God's glory. Our Saviour decy jjhers luch, and gives a caveat againlt them, Matth. vi. a, ' When thou giveft alms, do not found a trumpet.' A ftranger would alk, " What means the nolle of this trumpet?" Then it was anfwered, * they are going to give to the poor.* And fo they did not give alms, but fell thens for honour and applaufe, that they may have glory of men : the breath of men was the wind that blew the fails of their charity; * verily they have their reward.' The hypocrite may make his acquittance and write, ' received in full payment.' Chrylbftom calls vain-glory one of the devil's great nets to catch men. And Cyprian fays, " whom Satan cannot prevail againft by intemperance, thofe he prevails againft by pride and vain-glory." Oh let us take heed of (elf-wor- fhipping! aim purely at God's glory. Q. Howjliall ice know we aim at God's glory ? Anfw. 1 . When we prefer God's glory above all other things ; above credit, eftate, relations; when the glory of God comes in competition with them, we prefer his glory before them. If relations lie in our way to heaven, we mult eiiher leap over them, or tread upon them : a child mud unchild himlelf, and forget he is a child ; he mufl know neither father nor mother in God's caufe, Deut. xxxiii. 9. * Who faid unto his father and mother, I have not feen him ;' neither did he acknowledge his brethren. This is to aim at God's glory. 2. Then we aim at God's glory, when we can be content that God's will fhould take place, though it crofs ours: Lord, I am content to be a lofer, if thou be a gainer ; to have lets health, if I have more grace, and thou more glory ; whether it be food or bitter phyfic thou giveft me. Lord, 1 delire that which may be moft for thy glory : thus our blelfed Saviour, ' not as I will, but as thou wilt,' Matth. xxvi. 39. So God might have more glory by his fulFerings, he was content to futfer, John xii. 28. * Father, glorify thy name.' 3. Then we aim at God's glory, when we can be content to be out-fliined by others in gifts and efteem, fo God's glory may be increafed : a man that hath God in his heart, and God's glory in his eye, defires that God fhould be exalted ; and if this be etfected, let who will be the inllrument, he rejoiceth, Phil. i. 15. ' >Some preach Chrift ofenvy : notwithftanding Chrilt is preached, and I therein do rejoice, yea, and will rejoice;' they preached Chrift of envy, they envied Paul that concourfe of Vol. I. No. 1. C 18 'MA«'« CHlEt END people, and they preached that they might outfhinehim in gifts, and get away lome of his hearers : well, faith Paul, Chrift is preached, and God is like to have glory, therefore I rejoice ; let my candle go out, if the Sun of Righteoufnefs may but fliine; (2.) We glorify God by an ingenuous confeffion of fin : the thief on the crofs had difhonoured God in his life, but at his death he brings glory to God by confelTion of fin, Luke xxiii. 41. * We indeed fufferjuftly.' He acknowledged he deferved tiot only crucifixion, but damnation, Jofh. vii. 19. * My fon, give, I pray thee, glory to God, and make confeflion unto him.' An humble confeffion exalts God : how is God's free-grac6 magnified in crowning thofe who deferve to be condemned ! as the excufing and mincing of fin doth cafta reproach upon God. Adam denies not he did tafte the forbidden fruit, but inft^ead of a full confeffion, he taxes God, Gen. iii. 12. ' The womarj whom thou gaveft me, (he gave me of the tree, and I did eat.* It is long of thee, if thou hadft not given me the woman to be a tempter, I had not finned. So confeffion glorifies God, it clears, it acknowledgeth he is holy and righteous, whatever he doth. Nehemiah vindicates God's righteoufnefs, ch. ix. 33. * Thou art jull in all that is brought upon us.' A confeffion then is higenuous, when it is free, not forced, Luke xv. 18. * I have finned againil heaven, and before thee.' He chargeth himfelf with fin before ever his Father chargeth him with it. (3.) We glorify God by believing, Rom. iv. SO. * Abraham was ftrong in faith, giving |lory to God.* Unbelief affronts God, it gives him the lie ; ' He that believeth not, maketh God a liar,' 1 John v. 10. So faith brings glory to God, it fets to its feal that God is true, John iii. 33. He that believes, flies to God's mercy and truth, as to an altar of refuge; he doth not ingarrifon himfelf in the promifes, he trufts all he hath with God, Pfal. xxxi. 3. ' Into thy hands I commit my fpirit.* This is a great w'ay of bringing glory to God, therefore God honours faith, becaufe faith honours God. It is a great honour we do to a man, when wetrufi;him with all we have, we put our lives and eftates into his hand ; a fign we have a good opinion of him. The three children glorified God by believing, ' The God whom we ferve, is able to deliver us, and will deliver us,' Dan. iii. 17. Faith knows there are no impoffibilities with God, and will truft; him, where it cannot trace him. (4.) We glorify God by being tender of God's glory ; God's glory is dear to him, as the apple of his eye : now, when we are tender of his glory, by laying to heart his difhonours, this is a glorifying of him. Aningenuous child weeps to fee a difgrace done to his father, Pfal. Ixix.t). ' The reproachesof them that reproach thee are fallen upon me.* When we hear God re- proached, it is as if we were reproached; when God's glory IS TO GLORIFY GOD, JQ fuffers, it is as if we fufFercd. This is to be lender of God's glory. (5.) We glorify God by fruitfulnefs, John xv. 8. * Hereby is my father glorified, if ye bring forth much fruit.' As it is a dithonour to God to be barren, lo fruitfulnefs doth honour him : Phil. i. 11. ' Filled with the fruits of righteoufnefs, which are to the praife of his glory.' We muft not be like the fig-tree in the gof|5el, which had nothing but leaves, but like the pome- citron, that is continually either mellowing or bloflbming ; it is never without fruit. It is not profeflion, but fruit glorifies God ; God experts to have his glory from us this way, l Cor. ix. 7. * Who planted a vineyard, and eateth not of the fruit of it?' Trees in the foreft may be barren, but trees in the garden are fruitful : we mult bring forth the fruits of love and good works, Matth. v. 16. ' Let your light fo fhine before men, that they inay fee your good works, and glorify your Father which is in heaven.' Faith doth fan^lify our works, and works do tefi;ify our faith : to be doing good to others, to be eyes to the blind, feet to the lame, doth much glorify God. And thus Chrift did glorify his Father; * he went about doing good,' A6ts x. 38, By being fruitful, we are fair in God's eyes, Jer. xi. 16. * The Lord called thy name a green olive-tree, fair and of goodly fruit.' And we mult bear much fruit, it is muchnefs of Iruit glorifies God ; * if ye bear nmch fruit.' The fpouie's breafl;s are com- pared to cinders of grapes. Cant. vii. 7. to (hew how fertile fhe was. Though the loweft degree of grace may bring falvation to you, yet not fo much glory to God ; it was not a fpark of love Chrifl: commended in Mary, but much love, ' flie loved much,' Luke vii. 47. (6.) We glorify God, by being contented in that ftate where his providence hath fet us ; we give God the glory of his wifdom, in that we reft fatisfied with what he carves out to us : Thus did holy Paul glorify God ; the Lord did caft him into as great variety of conditions as any man, ' in prifons more frequent, in de^iths oft,' 2 Cor. xi. 23. yet he had learned to be content; St. Paul conid fail either in a ftorm or a calm ; he could be any thing that God would have him ; he could either want or abound, Phil. iv. 13. A good Chrifl^ian argues thus : It is God that hath put me in this condition ; he could have railed n»e higher, if he pleafed, but that might have been a fnare to me ; God hath done it in wifdom and love ; therefore I will fit down fatisfied with my condition. Surely this doth much glorify God ; God counts himfelf much honoured by fuch a Chrillian : faith God, Here is one after my own heart; let me do what I will with him, I hear no murmuring, he is content: this fliew^ abundance of grace. When grace is crowning, it is not fo much to be content ; but when grace is confli6Vmg withinconveniences, C2 20 MAK*S CHIfiF END then to be content, is a glorious thing indeed : for one to be content when he is in heaven, is no wonder ; but to be content " under the crofs, is hke a Chriftian : this man muft needs bring glory to God ; for he fhews to all the world, that though he hath little meal in barrel, yet he hath enough in God to make him content; he faith, as David, Pfal. xvi. 5. * The Lord is the porrion of mine inheritance ; the lines are fallen to me ia pleafant places.' (7.) We glorify God in working out our own falvation : God hath twitted thefe two together, his glory and our good ; we glorify him, by promoting our own falvation: it is a glory to God to have multitudes of converts ; now, his defign of free grace takes, and God hath the glory of his mercy ; fo that, while we are endeavouring our falvation, we are honouring God. What an encouragement is this to the fervice of God, to think, while I am hearing and praying, I am glorifying God ; while I am furthering my own glory in heaven, lam increafing God's glory ? Would it not be an encouragement to a fubje6t, to hear his prince fay to him. You will honour and pleafe me very much, if you will go to yonder mine of gold, and dig as much gold for yourfelf as you can carry away ? So, for God to fay. Go to the ordinances, get as much grace as you can, dig out as much falvation as you can ; and the more happinefs you have, the more I (hall count myfelf glorified. (8.) We glorify God, by living to God, 2 Cor. v. 15. ' that they which live, fliould not live to themfelves, but unto him who died for them.' Rom. xiv. 8. * Whether we live, we live unto the Lord.' The Mammomnift lives to his money, the Epicure lives to his belly ; the defign of a finner's life is to gratify lufl. But then we glorify God, when we live to God. Q. What is it to live to God ? Anfw. When we live to his fervice, and lay out ourfelves wholly for God ; the Lord hath fent us into the world, as a merchant fends his factor beyond thefeas to trade for him : then we live to God, when we trade for his intereft, and propagate his gofpel. God hath given every man a talent ; now, when he doth not hide it in a napkin, but improves it for God, this is to live to God. When a mailer in a family, by counfel and good example, labours to bring his fervants to Chrift ; when a minifler doth exhauft himfelf in the labours of his holy calling, when he fpends himlelf, and is fpent, that he may win fouls to Chrift, and make the crown flourifh upon Chrift's head ; when the magiftrate doth not wear the fword in vain, but labours to ^ut down fin, and fupprefs vice ; this is to live to God, and this is a glorifying of God ; Phil. i. 20. • That Chrift might be magnified, whether by life or by death.* Three wilhes St. Pau< IS TO GLORIFY GOD. 21 had, and they were all about Chrill, that he may be found in Chrift, be with Chrill, and ihat he might magnify Chrilt. (9.) We glorify God by walking cheerfully. It is a glory to God, when the world fees a Chridian hath that within him, that can make him cheerful in the word times; he can, with the nightingale, fing with a thorn at his bread. The people of God have ground of cheerfulnefs; they are juftified, and inflat- ed into adoption; and this creates inward peace; it makes mufic within, whatever ftorms are without, 2 Cor. i. 4. 1 TheH". i. 6. if we confider what Chrill hath wrought for us by his blood, and wrought in us by his Spirit, it is a ground of great cheerfulnefs, and this cheerfulnefs, glorifies God ; it re- fle(5ls upon a mailer when the fervant is always drooping and fad, lure he is kept to hard commons, his mailer doth not give him what is fitting ; fo, when God's people hang their harps on willows, fure they do not fervea good mailer, repent of their choice; this refledts difhonour on God. As the grofs fins of the wicked bring a fcandal on the golpel, lb do the uncheerful lives of the godly, Pf. c. 2. 'Serve the Lord with gladnefs.' Your ferving him doth not glorify him, unlefs it be with glad- nefs. A Chriilian's cheerful looks glorify God ; religion doth not take away our joy, but refine and clarify it ; it doth not break our viol, but tunes it, and makes the mufic fweeter. (lO.) We glorify God, by (landing up for his truths : much of God's glory lies in his truth ; God hath entrufted us with his truth, as a mailer en trulls his fervant with his purfe to keep. We have not a richer jewel to trull God with, than our fouls, God hath not a richer jewel to trull us with, than his truth : truth is a beam that fliines from God, much of his glory lies in his truth : now, when we are advocates for truth, this is to glo- rify God ; fo Athanafius, the bulwark for truth, JudeS. ' That ye fhould contend earnellly for the truth,' viz. the didlrine of faith. The Greek word to contend, fignifiesa great contending, as one would contend for his land, and not lutfer his right to be taken from him ; fo we fhould contend for the truth; were there more of this holy contention, God would have more glory. Some can contend earnellly for trifles and ceremonies, but not for the truth : we fliould count him indifcreet, that would con- tend more for a picture, than for his land of inheritance ; for a box of counters, than for his box of evidences. (11.) We glorify God, by praifing ofhirn. Doxology, or prail'e, is a God-exalting work : Pfal. 1. 23. * Whofo otfereth prailt; glorifieth me.' The Hebrew word Bam, to create, and Barak, to praife, are little different, becaufe the end of creation is to praife God. David was called the fweet- finger of Ifrael, and his praifing God, was called a glorifying of God, PlaU MAN S CHIEF END Jxxxvi. 19. ' I will praife thee, O Lord my God, and I will glorify thy name.' 1'hough nothing can add to God's effential glory, yet praile exalts him in the eyes of others: when we praife God, we fpread his fame and renown, we difplay the tropliies of his excellency ; in this manner the angels glorify God, and they are the choirifters of heaven, and do trumpet forth God's praife. And praifing of God is one of the higheit and purell a6ls of religion ; in prayer we a6l like men ; in praife we a6t like angels; this is an high degree of glorifying God. Believers are called * temples of God,' 1 Cor. iii. 16\ When our tongues praife, then the organs in God's fpiritual temple are going. How fad is it, that God hath no more of his glory from us this way ! Many are full of murmurings and diicon- tents, but feldom do they bring glory to God, by giving him the praile due to his name. We read of the faints having harps ij3 their hand. Rev. v. 8. the emblems of praile. Many have tears in their eyes, and complaints in their mouth, but few have harps in their hand, bleffing and glorifying of God : let us honour God this way. Praife is the quit-rent we pay to God ; while God renews our leafe, we mull renew our rent. (12.) We glorify God, by being zealous for his name. Numb. XXV. 11. • Phineas hath turned my wrath away, while he was zealous for my lake.' Zeal is a mixed afle6lion, a compound of iove and anger; it carries forth our love to God, and anger againli fin in a moll intenfe manner : Zeal is impatient of God's dilhonour ; a Chriftian fired with zeal, takes a dilhonour done to God, worl'e than an injury done to himfelf: Rev. ii. 2. * Thou canft not bear them that are evil.' Our Saviour Chrift did thus glorify his Father : he, being baptized with a fpirit of ztal, drove the money-changers out of the temple, John ii. 14, 37. ' The zeal of thine houle hath eaten me up.' (13.) We glorify God, when we have an eye at God, both in our natural and in our civil a6tions : 1. In our natural ac- tions; in eating and drinking, I Cor. x. 31. * Whether there- fore ye eat or drink, do all to the glory of God.' A gracious perfbn holds the golden bridle of temperance ; he takes his meat as a medicine to heal the decays of nature, and that he ii^ay be the fitter, by the flrength he receives, for the fervice of God, he makes his food, not fuel for luft, but help to duty. 2. In buying and felling, we do all to the glory of God. The wicked live upon unjuft gain, either by falfifying the balance, Hof. xii. 7. ' The balances of deceit are in his hands:' While men make their weights lighter, they make their fins heavier ; or, by exading more than^he commodity is worth, they do not for fourfcore write down fifty, but for fifty, fourfcore ; they ex- a6l double the price that a thing is worth : but then we buy and fell to the glory of God, when in , pur buying and felling. 13 TO GLORIFY GOD. 23 we obferve that golden maxim, * To do to others, as we would have them to do to us,' Matth. vii. 12. When we do fell our commodities, that we do not Cell our confcience, Ads xxiv. l(i. * Herein do I exercife mv lelf, to have always a conl'cience void of otrence toward God, and toward men.' This is to glorify God, when we have an eye at God in all our civil and natural a6tions^ and will do nothing that may reflect any bleraifh on re- ligion. (14.) We glorify God, by labouring to draw others to God ; we convert others, and fo make them inftruments of glorifying God. We fiiould be both diamonds and ioadllones ; diamonds for the luftre of grace, and Ioadllones for our attra6live virtues in drawing others to Chriil: Gal. iv. 19. ' My little children, of whom 1 travel,' &c. This is a great way of glorifying God, w4ien we break the devil's prifon, artd turn men from the power of Satan to God. (15.) We glorify God in a high manner, when we futfer for God, and feal the gofpel with our blood; John xxi. 18, IP. • When thou flialt be old, another fhall gird thee, and carry thee, whether thou wouldeft not; This fpake he, fignitying by what death he fhouid glorify God.' God's glory (hines in the afhes of his martyrs: Ila. xxiv. 15. * \¥herefore glorify the Lord in fires.' Micaiah was in the prifon, Ifaiah was fawn afunder, Paul beheaded, Luke hanged on an olive-tree; thus did they, by their death, glorify God. The fufferings of the primitive faints did honour God, and make the gofpel famous in the world : what would others fay ? See what a good mailer they lerve, and how they love him, that they will venture the lols of ali in his fervice. The glory of Chrift's kingdom doth not ftand in worldly pomp and grandeur, as other kings; but it is i'een in the cheerful fulFerings of his people ; The faints of old * loved not their lives to the death,' Rev, xii. 11. They fnatch up torments as fo many crowns. God grant we may thus glorify him, if he calls us to it. Many pray, * Let this cup pafs away,' but not, ' thy will be done.' (J 6.) We glorify God, when we give God the glory of all we do. Herod, when he had made an oration, and the people gave a (hout, faying, * it is the voice of a God, and not of a inun ;' and he took this glory to himfelf, the text faith, * Im- medi-^teiy the angel of the Lord fniote him, becaufe he gave not God the glory, and he was eaten of worms,' A6ts xii. 23. Then we glorify God, when we facrihce the praife and glory of all 10 God, 1 Cor. xv. 10. ' I laboured more abundantly than they all,' a fpeech, one would think, favoured of pride ; but the apoftle pulls- the crown from his own head, and fets it upon the head of free-grace, ' yet not I, but the grace of God which was with ma ;' as Joab, when he fought againll Rabbah 24 MAN S CHIEF END fent for king David, that he might carry away the crown of the vidory, 2 Sam. xii. 28. So a Chriilian when he hath gotten power over any corruption, or tentation, fends for Chrift, that he may carry away the crown of the victory ; as the (ilk worm, when the weaves her curious work, Ihe liides herfelf under the filk, and is not feen; fo when we have done any thing praife- worthy, we muft hide ourfelves under the vail of humility, and transfer the glory of all we have done to God. Conftantine did ufe to write the name of Chrift over his door, fofhould we write the name of Chrift over our duties ; let him wear the garland of praife. (17.) We glorify God, by an holy life. As a bad life doth difhonour God, 1 Pet. ii. 9. ' Ye are an holy nation, that ye fhould fhew forth the praifesof him that hath called you.' Rom. ii. 24. * The name of God is blafphemed among the Gentiles through you.' Epiphanius faith, *' That the loofenefs of fome Chrillians, in his time, made many of the heathen fhun the company of the Chriftians, and would not be drawn to hear their fermons." So, by our exaCf Bible-converiktion we glorify God. Though the main work of religion lies in the heart, yet cur light muflfo fhine, that others may behold it; the chief of building is in the foundation, yet the glory of it is in the fron- tifpiece, fo beauty in the converfation : when the faints, whoare called jewels, caft afparkUng luftreof holinefs in the eyes of the world ; then they * walk as Chrift walked,' 1 John ii. 6. when they live as if they had feen the Lord with bodily eyes, and been with him upon the mount ; then they adorn religion, and bring revenues of glory to the crown of heaven. Uj'e 1. It fliews us what fhould not be our chief end, not to get great eftates, not to lay up treafures upon earth; this is the degeneracy of mankind (ince the fall, their great defign is to compafs the earth, and grow rich; and this they make their chief end : thofe never think of glorifying God, they trade for the world, but are not fadors for heaven : Ecclef. ix. 3. • Mad- nefs is in their heart while they live.' Sometimes they never arrive at an eftate, they do not get the venifon they hunt for; or tho' they do, what have they ? that which will not fill the heart, no more than the mariner's breath will fill the fails of a Ihip ; like a pi6lure drawn on the ice, and to fpend all one's time, as Ifrael, in gathering ftraw, but remember not the end of living to glorify God : Ecclef. v. 16. ' What profit hath he that laboureth for the wind ?' And thefe things are foon gone. Ufe 2. It reproves fuch, 1 . As bring no glory to God : They do not anfwer the end of their creation, their time is not true lived, but time loft; they are like the wood of the vine, Ezek. XV. 2. Their lives are, as St. Bernard fpeaks, " Either finful" nefs or barrennefs. An ufelefs burden on the earth." God is TO GLORIFY GOD. 85 yHfiW one day afk fuch a queftion as king Ahafuerus did, Efth. vi. 3. * What honour and dignity hath been done to Mordecai?' So will the Lord fay, What honour hath been done to me ? what revenues of glory have you brought into ray exchequer? There is none here prelent but God hath put you in I'ome capa- city of glorifying him ; the health he hath given you, the parts, eliate, leafons of grace, thefe all are opportunities put into^^our hand to glorify him ; and, be affured God will call you to ac- count, to know what you have done with the mercies he hath intruded you with, what glory you have brought to him. The parable of the talents, Mat. xxv. 1.5. where the man with the five talents, and the two talents are brought to a reckoning, doth evidently (hew that God will call you to a ftricl account, to know how you have traded with your talents, and what glo- ry you have brought to him. Now how fad will it be with th'em who hide their talents in a napkin, that bring God no glo- ry at all? ver. 30. * Call ye the unprofitable fervantinto utter darknefs.' It is not enough for you to fay, that you have not diflionoured God, you have not lived in grofs fin ; but what good have you done ; whatgiory have you brought to God ? Itis not enough tor the fervant of the vineyard, that he do no hurt in the vineyard, he doth not break the trees, or dellroy the hedges; if he doth not do fervicein the vineyard, he looft^th his pay ; if you do not good in your place, not glorify God, you will lofe your pay, mifs of falvation. Oh think of this, all you that live unferviceably ! Chrift curfed the barren fig-tree. 2. It reproves fuch as are fo far from bringing glory to God, that they rob God of his glory, Mai. iii. 8. ' Will a man rob God ? yet ye have robbed me.* They rob God, who take the glory due to God to themfelves : 1. If they have gotten an eliate, they alcribe all to their own witand induftry, they fetthe crown upon their own head, not confidering that, Deut. viii. 18. ' Thou (halt remember the Lord thy God, for it is he that giveth thee power to get wealth.' Q. If they do any duty of re- ligion they look a fquintto their own glory. Mat. vi. 5. * That they may be feen of men,' That they may be fet upon a theatre, that others may admire and canonize them. The oil of vaia glory feeds their lamp. How many hath the wind of popular breath blown to hell } Whom the devil could not dellroy by in- temperance, he hath by vain-glory. 3. It reproves them who fight againft; God's glory. Acts V. 29. * Led ye be found to tight againft God.' Q. But icho do fight againji God's glory f Anf. Such as do oppole tliat, whereby God's glory is promo- ted : God's glory is much promoted in the preaching of the word, becaufe it is his engine whereby he converts Ibuls. Now, fuch as would hinder the pr^achhig of the word, thefe fi^hfr Vol. I. No. 1. D 26 man's chief end againft God's glory, 1 ThefT. ii. 16. * Forbidding us to fpeak to the Gentiles, that they might be faved.' Dioclefian, who railed the 10th periecution againft the Chriftians, did prohibit church meetings, and would have the tem|jles of the Chriftians razed down ; Such as hinder preaching, do as the Phihftines that ftop the wells, they ftop the well of the water of life; they tdUe away the phyficians that fhould heal (in-fick fouls ; minifters are lights, Matth. v. 14. and who but thieves hate the light? thefe perfonsdodire6tly ftrike at God'^s glory ? and what an account will they have to give to God, when he ftiall charge the blood of men's fouls upon them? Luke xi. 5^. ' Ye have taken away the key of knowledge ; ye entered not in yourfelves and them that were entering in ye hindered.' If there be either juflice in heaven, or fire in hell, they (hall not go unpunilhed. Ufe. 4. Exhortation, let us every one, in our place, make this our chief end and defign to glority God : 1. Let me fpeak to niagiftrates ; God hath put much glory upon them, Pf. Ixxxii. 6. ' I have faid ye are gods ; and will they not glorify him whom he hath put fo much glory upon? Magiftrates Ihould be zealous for God's worfliip and day ; they fhould not let the fword rultin the fcabbard, but draw it out for the cutting down of lin. 2. Minifters how fhould they ftudy to promote God's glory ; God hath entrufted them with two of the moft precious things, liis truths, and the fouls of his people. Minifters are, by virtue of their oftice, to glorify God : 1. They murt glorify God by labouring in the word and doClrine ; 2 Tim. iv. 1. * I charge thee before God, and the Lord Jefus Chrift, who fhall judge the quick and the dead : preach the word, be inftant in I'ealbn, out of I'eafon,' &c. It was Aguftine's wifli, " that Chrift at his coming, might find him either praying or preach- ing." 2. Minifters muft glorify God by ther Zealand fan6tity. The priePis under the law before they ferved at the altar, did wafli in the laver : fuch as ferve in the Lord's houfe, muft firft. be waftied fromgrofs fin in the laver of repentance. It is mat-^ ter of grief and ftiame, to think how many, who call themfelves minifters, do, inftead of apparently bringing glory to God, dif- lionour God, 2 Chron. xi. 16. Their lives, as well as doctrines, are heterodox, they are not free from the fins which they re- prove in others. Plutarch's fervant upbraided him, " It is not as my malter Plutarch faith ; he hath written a book againft wrath, anger, etipjimihi irafcitur, yet he falls into a palfion of anger with me :" So this miniller preacheth againft drunken- nels, yet he will be drunk ; he preacheth againft fwearing, yet he will fwear ; this reproacheth God, and makes the offering of the Lord to be abhorred. 3. Matters of families, do ye glorify God, feafon your children and fervants with the knowledge of the Lord ; your houfes fhould be little churches, Gen. xviii. 19. IS TO GLORIFY GOD. S7 * I know that Abraham will command his children that they may keep the way of the Lord.' You that are mailers, know you have a charge of fouls under you ; for want of the bridle of family difcipline, youth runs wild ; well, let me lay down fome motives to glorify God. 1. Mot. It will be a great comfort in a dying hour, to think we have glorified God in our lives ; it was Chriit's comfort be- fore his death : John xvii. 3. * I have glorified thee on earth.* At the hour of death, all your earthly comforts will vanilh : if you thinkhow rich you have been, what pleafures you havehad on earth ; this will be fo far from comforting you, that it will but torment you the more : what is one the better for an eftate that is fpent ? But now, to have confcience telling you, that you have glorified God on earth, what fweet comfort and peace will this let into your foul! how will this make you long for death ! Tlie fervant that hath been all day working in the vineyard, longs till evening comes, when he (hall receive his pay. They who have lived, and brought no glory to God, how can they think of dying with comfort ? They cannot expert an harveit, that never lowed any feed : how can they expect glory from God, that never brought any glory to him ? O in what horror will they be at death ! the worm of Confcience will knaw their fouls, before the worms are knawing their bodies. 2. Mot' If we glorify God, he will glorify our fouls for ever ; by raifing God's glory, we increafe our own ; by glorifying God, we come at laft to the bleifed enjoying of him. And that brings me to the 2d, * The enjoying of God.' ^2dly, Man's chief end is to enjoy God for ever, Pf. Ixxiii. 25. Whom have I in heaven but thee ? that is, what is there in hea- ven I defire to enjoy but thee ? There is a twofold fruition, or enjoying of God ; the one is in this life, the other in the life to come. lit. An enjoying of God here in this life : The enjoying of ^od's prefence ; it is a great matter to enjoy God's ordinances (a mercy that fome do envy us) but to enjoy God's prefence; in the ordinances, is that which a gracious heart afpires after, Pfal. Ixiii. 2. ' To fee thy glory fo as I have feen thee in the fan6l;uary.' This fweet enjoying of God, is, when we feel his Spirit co-operating with the ordinance, and diftilling grace upon our hearts : 1. When in the word the Spirit doth quicken and raife the affe6tions, Luke xxiv, 32. * Did not our hearts burn within us?' 2. When the Ipirit doth transform the heart, leav- ing an imprefs of holinefs upon it, 2. Cor. iii. 8. ' We are changed into the fame image, from glory to glory.' When the Spirit doth revive the heart with comfort, it comes not only with its anointing, but its feal ; it iheds God's love abroad in the heart, Rom. v. 5. This is to enjoy God in an ordinance, D 2 28 Man's chie*' en» 1 John V. 3. * Our fellowfhip is with the Father, and with his Son JefusChrifl:.' In the word, we hear God's vwce, and in thefacranient we have his kils ; this is enjoying of'God : and what infinite content doth a gracious Ibul find in this ! The heart being warmed and inflamed in a duty, this is God's anfwering by fire. When a Chrifl:ian hath thefvveet illaples of God's Spi- rit, ihefe are the firll fruits of glory, when God comes down to the foul in an ordinance : Now, Chrift hath pulled off his vail, and (howed his fmiling face ; now, he hath led a believer into the banqueting-houfe, and given him of the fpiced wine of his love to drink ; he hath put in his finger at the hole of the door ; he hath touched the heart, and made it leap for joy ; O how fweet is it thub to enjoy God ! The godly have, in the ufe of the ordinances, had Cuch divine raptures of joy, and foul transfi- gurations, that they have been carried above the world, and have defpifed all things here below. Uj'e 1. Is the enjoying of God in this life fo fweet? How prodigioufly wicked are they that prefer the enjoying of their lulls, before the enjoying of God! 2 Pet. iii. 3. * The lull of the flefh, the lull of the eye, the pride of life,' is the Trinity they worfliip. Lull is an inordinate defire or impulfe, provok- ing the loul to that which is evil ; there is the revengeful lull, and the wanton lull. Lufl is like a feverifli heat, it puts the foul into a flame. Arillotle calls fenfual luft;s brutifli, becaule, when any luft is violent, reafon or confcience cannot be heard, the beall rides the m^n : thele lufts, when they are enjoyed, do befot and difpirit perfons, Hof. iv. 11. * Whoredom and wine take away the heart ;' they have no heart for any thing that is good. How many make it their chief end, not to enjoy God, but to enjoy their lulls; as that Cardinal faid, *• Let him but keep his cardinal-fliip of Paris, and he was content to lofe his part in Paradife." Lull firll bewitcheth with pleafure, and then conies the fatal dart, Prov. vii. 23. ' Till a dart ftrike through his liver.' This Ihould be as a flaming fword to Hop men in the way of their carnal delights. Who would for a drop of pleafure, drink a (isa of wrath ? Uf'e 2. Let it be our great care to enjoy God's fweet prefence here, which is the beauty and comfort of the ordinances. En- joying Ipiritual communion with God, is a riddle and myllery to moii people ; every one that hangs about the court doth not fpeak with the King. We may approach to God in ordinances, and, as it were, hang about the court of heaven, yet not enjoy communion with God : we may have the letter without the Spirit, the vifible fign without the invifible grace : it is the en- joying of God in a duty we Ihould chiefly look at, Pfal. xlii, S. * My foul thirlleth for God, for the living God.' Alas! what are ail our worldly enjoyments without the enjoying of IS TO GLORIFY GOD. ^0 God ? What is it to enjoy a frreat deal of health, a brave efiate, and not to enjoy God ? Job xxx. '28. ■' I went mourning with- out the fun.' So niayeit thou fay in the enjoyment of all crea- tures without God, * I went rtjourning without the fun.' I have the tlar-light of outward enjoyments, but I cannot enjoy God, I want the Sun of Righteoufnefs. * I went mourning without the fun.' This fliould be our great delign, not only to have the ordinances of God, but the God of the ordinances : the en- joying of God's fweet prefence with us here, is the molt con- tented life : he is an hive of fweetnefs, a magazine of riches, a fountain of delight, Pfal. xxxvi. 8, 9. The higher the lark flees, the fvveeter it lings; and the higher we fly by the wing of faith, the more of God we enjoy, the fweeter delight we feel in our Ibuls. How is the heart inflamed in prayer and medita- tion ? What joy and peace in believing? Is it not comfortable being in heaven ? He that enjoys much of God in this life, carries heaven about him. O let this be the thing we are chiefly am- bitious of, the enjoying of God in his ordinances; remember, the enjoying of God's fweet prefence here, is an earnell of our enjoying him in heaven. And that brings us to the fecond thing, viz. 2d, The enjoying of God in the life to come: Man's chief end is to enjoy God for ever. Before this plenary fruition of God in heaven, there mufl be fomething previous and antece- dent ; and that is, our being in a ftate of grace : We mull have conformity to him in grace, before we can have communion with him in glory ; grace and glory are linked and chained to- gether; grace precedes glory, as the morning-ftar ufliers in the fun. God will have us qualified and fitted for a Hate of bleffed- nels : drunkards and fwearers are not fit to enjoy God in glory ; the Lord will not lay fuch vipers in his bofom ; only the * pure in heart (hall fee God :' we muftfirft be, astheking'sdaughter, glorious within, before we are clothed with the robes of glory. As king Ahafuerus lirft caufed the virgins to be purified and anointed, and they had their fweet odours to perfume them, and then they went to ftand before the king, Etih. ii. 12. ib mufl we, we mull have the anointing of God, and be perfumed with the graces of the Spirit, thofe iweet odours, and then we ihall fland before the king of tieaven : now, being thus divinely qualified by grace, we fhall be taken up to the mount of vifion, and enjoy God for ever : this enjoying God for ever, is nothing eife but to be put to a itate of happinefs. As the body cannot have life, but by having communion with the foul ; fo the foul cannot have blelTednefs, but by having immediate communioa with God. God is the/wmmwrn ionum, the chief good ; there- fore the enjoying of him is the higheft felicity ; he is, I fay, the chief good. 30 man's chief end 1. He is an univerfal good ; bonum in quo omnia bona, '* A. good, in which are all goods." The excellencies of the crea- ture are Hmited A man may have health, not beauty ; learn- ing, not parentage ; riches, not wifdom : but in God are emi- nently contained all excellencies : He is a good, commenfurate fully to the Ibul ; he is a fun, a portion, an horn ot'falvation ; in him dwells • all fulneis,' Col. i. U). 2. God is an unmixed good : no condition in this life but hath its mixture ; for every drop of honey there is a drop of gall. Solomon, who gave him- felf to find out this philofopher's ftone,tofearch out for an hap- pinefs here below, he found vanity and vexation, Eccl. i. 2. But God is a perfe6t, quinteffential good. He is fweetnefs in the flower. 3. God is a fatisfying good. The foul cries out, I have enough, Pfal. xvii. 15. ' I fliall be fatisfied with thy likenefs.' A man that is thirfty, bring him to the ocean, and he hath enough. If there be enough in God to fatisfy the an- gels, then Aire, enough to fatisfy us. The foul is but finite, but God is an uncreated infinite good. And yet though God be fuch a good as doth fatisfy, yetnotfurfeit. Frelhjoys fpring continually from God's face ; and God is as much to be defired after millions of years by glorified fouls, as at the firfl; moment. There is fb much fulnefs in God as fatisfies, yet fo much fweet- nefs, that the Ibul fl.ill defires ; it is fatisfaclion without iurfeit. 4. God is a delicious good. That which is the chief good mull ravifli the foul with pleafure ; there mufl; be in it fpirits of de- light and quinteflence of joy ; and this is to be enjoyed only in God. In Deo qnadam dulcedine delectatiir anima, immo rapHar : The love of God drops fijch infinite fuavity into the foul as is unfpeakable and full of glory. If there be fo much delight in God, when we fee him only by faith, I Peter i. 8. what will the joy of vifion be, when we (hall fee him face to face? If the faints have found fb much delight in God while they were fuf- fering, O then what joy and delight will they have when they are crowning! If flames are beds of roles, O then what will it be to lean on the bofom of Jefus ! what a bed of rofes will that be ! 5. God is a fuperlative good. He is better than any thing you can put in competition with him ; he is better than health, riches, honour. Other things maintain life, he gives life. But who would go to put any thing in balance with the Deity ? who would weigh a feather with a mountain of gold ? God excels all other things more infinitely than the fun the light of a taper, t). God is an eternal good : He is the ancient of Days, Dan. vii. 9. yet never decays, nor waxes old. The joy he gives is eternal, the crown fadeth not away, 1 Peter v. 4. Theglorified foul fhall ever be folacing itfelf in God ; it Ihaii be fealling on his love, and funning itfelf in the light of his countenance. We read of the river of pleafure at God's right hand ; but will not IS TO GLORIFY GOD. 31 this in time be dried up ? No, there is a fountain at the bottom which feeds it : Pfal. xxxvi. 9. * With the Lord is the foun- tain of life.' Thus God is the chief good ; and the enjoyingj God for ever is the fupreme fehcity the foul is capable of. 1. Uje of Exhortation. Let it be the chief end oTour living to enjoy this chief good hereafter ; this is that which will crown us with happinefs, Auftin reckons up 288 opinions among the philofophers about happinefs, but all did (hoot fliort of the mark. The higheft elevation of a reafonable tbul is to enjoy God for ever. It is the enjoying God that makes heaven, 1 Theif. iv. 17. * Then Ihall we ever be with the Lord.' The foul trembles, as the nee(:le in the compafs, and is never at rell till it comes to God. To fet out this excellent flate of a glorified foul's en- joying God : 1. This enjoying of God muft not be underftood in a fenCual manner ; we mull not conceive any carnal pleafures m heaven. The Turks in their Alcoran fpeak of a paradife of pleafure, where they have riches in abundance, and red wine ierved in golden chalices. Here is an heaven confifting of plea- iures for the body ; the epicures of this age would like fuch an heaven wlien they die. Though indeed the (late of glory be compared to a feaft, and is fet out by pearls and precious ftones, yet thefe metaphors are only to be helps to our faith, and to fhow us that there is fuper-abundant joy and felicity in the em- pyrean heaven ; but thofe are not carnal, but facred delights : as our employment Qiall be fpiritual, it will confift in adoring and praifing of God : So our enjoyment fliall be fpiritual, it (hall confilt in having the perfe6tlon of holinefs, in feeing the pure face of Chrill, in feeling the love of God, in converfing with heavenly fpirits : thefe delights will be more adequate and proper for the (oul, and infinitely exceed all carnal voluptuous delights. 2. We (hall have a lively fenfe of this glorious etVate. A man in a lethargy, though he be alive, yet he is as good as dead, becaufe he is not fenfible, nor doth he take any pleafure in his life ; we (ball have a quick and lively fenfe of the infinite pleafure which arifeth from enjoyment of God ; we (hall know ourfelves to be happy, we (hall re(le6l with joy upon our dig- nity and felicity ; we (hall tafte every crumb of that fweet- uefs, every drop of that pleafure which flows from God. 3. We (hall be made able to bear a fight of that glory : we could not now bear that glory, it would overwhelm us: as a weak eye cannot behold the fun ; but God will capacitate us for glory ; our fouls fliall be fo heavenly, and perfected with holinels, that they may be able to enjoy the blefled vifion of God. Mofes in a cleft of the rock faw the glory of God pafiiug by, Exod. xxxiii. 21. Through that bleifed rock Chrifi, we fliall behold the beatifical fight of God. 4. This enjoyment of God fhall be more than a bare contemplation of him. Some of the learned $^ man's CHIEF EHD move the queflion, Whether the enjoyment of God Oiall he only by way of contemplation ? Anl". That is Something, but it is but pm hall of heaven ; there [liall be a loving of God, an acquief- cence in him, a tailing his fweetnefs ; not only inlpeclion but poUeflion, John xvii. 24. * That they may behold my ^lory ;* there is iulpedion : Ver. 26. ' And the giory thou hall given I me, have given them ;* there is pollellion. * Giory fhall be re- vealed in us,' Rom. viii. IS. not only revealed to us, but in us. To behold God's glory, there is glory revealed to us; but to par- take oi his giory, there is glory revealed in us. As the fpunge fucks in the wine, lb fliall we fuck in glory. There is no inter* miifion in this Hate of glory. We fliall not only have God's glo- rious prefence at certain fpecial fealbns, but we Ihall be conti- nually in his prefence, continually under divine raptures of joy. There fliall not be one minute in heaven, wherein a glorified foul may fay, I do not enjoy happinefs. The llreams of glory are not like the water of a conduit, often Hopped, that we can- not have one drop of water ; but thoie heavenly Itreams of joy are continually running. O how fliould we defpile this valley of tears, where we now are, for the mount of transfiguration ! how Ihould we long for the full enjoyment of God in paradile ! Had we a fight of that land of promiie, we (hould need patience to be content to live here any longer. 2. Let this be a fpur to duty. How diligent and zealous fhould we be in glorifying God, that we come at lad to enjoy him ? If TuUy, Demollhenes, Plato, who had but the dim watch-light of reafbn to fee by, and did but fancy an elyfiuna and happinels after this life, did take fuch Herculean pains to enjoy it; O then how fliould Chrillians, who have the light of fcriptqre tofeeby, beftir themfelves, that they mayattend^at the eternal fruition of God and glory ! If any thing may make us rife otf our bed of floth, and feive God with all our might, it fhould bethis; the hope of our near enjoyment of God forever. What made Paul fo active in ihefphere of religion ? 1 Cor. xv, 10. * I laboured more abundantly than they all.' His obedience did not move flow, as the fun on the dial ; but fwift, as the fun in the firmament. Why was he fo zealous in glorifying God, but that he might at lalt centre and terminate in him ? 1 Theff. iv. 17. ' Then ihall w^ be ever with the Lord.' 3(1, Uj'e of Conjolatwn. Let this comfort the godly in all the prefent miferies they ftel. Thou complainell, Chriftian, thou doll not enjoy thyfelf, fears difquiet thee, wants perplex thee; in the day ihou canft not enjoy eafe, in the night thou canll not enjoy fleep : thou dolt not enjoy the con»forts of thy lite. Let this revive thee, that fliortly thou flialt enjoy God, and then Ihalt h is it a book made by God himlelf? Then this reproves, I. The Papilts, who take away part of fcripture, and fo clip the King of heaven's coin ; they expunge the fecond commandment, out of their catechifm^, becaufe it makes againll images : it is ui'ual with ihem, if they meet with any thing in fcripture which they diflike, either they put a falfe glofs upon it, or, if that will not do, pretend it is corrupted ; thefe are like Ananias, who kept back part of the money, A6ls v. 2. fo they keep back part of the fcripture from the people. This is an high aft'ront to God, to deface and ob- literate any part of his word: by this they bring themfelves under that premunire. Rev. xxii. 9. ' If any man fliall take away from the words of the book of this prophecy, God (hall take away his part out of the book of life.' la all fcripture of divine infpiration ? 2. It condemns the Antinomians, that lay afide the Old Teftament as ufelefs, and out of date; they call them Old-Tellament Chriftians: God hath Itamped a divine majefty upon both Teftaments ; and till they can (hew tne where God hath given a repeal to the Old, it Hands in force. The two Teitaments are the two wells oflalvation; the Antino- mians would (lop up one of thefe wells, they would dry up one of the breafts of fcripture. There is much gofpel in the Old Teftament ; the comforts of the gofpel in the New Teftament have their rife from the Old. The great promife of the Melfiali is in the Old Teftament, * A virgin (hall conceive and bear ?i fon :' — Nay, I fay more, the moral law, in fbme parts of it, fi)eaks gofpel, ' I am the Lord thy God ;' here is the pure wine 40 OF THE SCRIPTUilES. of the gofpcl. The faint's great charter, where God proniifeth to * fprhiUle clean water upon them, and put his Spirit within them,* is to be found primarily in the Old Teftament, Ezek. xxxvi.25, ^6. So that they who take away the Old Tella- ineiit, do, as Samfon, pull down the pillars, they would take away the pillars of a Chridian's comfort. 3. It condemns the Entliuli.ills, who, pretending the Spirit, lay afide the whole Bible ; ihey fay the fcripture is a dead letter and they live above it. What imprudence is this ? Till we are above fin, we fliall not be above fcripture. Let not men talk of a revelation from the Spirit, fufpe(A it to be an impoilure ; the Spirit of God ads regularly, it works in and by the word ; and he that pretends to a new light, which is either above the word, or contrary to it, abufeth both himfelf and the Spirit : his light is borrowed from him who transforms himfelf into an angel of light. 4. It con- demns the (lighters of fcripture: fuch are they, who can go whole weeks and months and never read the word. They lay it afide as rufty armour; they prefer a play or romance before Icripture, the magnalia legis are to them miniitula. O how many can be looking their faces in a glafs all the morning, but their eyes begin to be fore, when they look upon a Bible! hea- thens die in the want of fcripture, and thefeinthe contempt of it. They furely mult needs go wrong who flight their guide ; fuch as lay the reins upon the neck of their lulls, and never ufe the curbing bit of fcripture to check them, are carried to hell, and never fiop. 5. It condemns the abufers of fcripture : (1.) Who do mud and poifon this pure cryflal fountain with their corrupt gloffes ; who wrefl fcripture, 2 Pet. iii. 16. The Greek word is, they fet it upon the rack ; they give wrong interpreta- tions of it, not comparing fcripture with fcripture : as the An- tinomians pervert that fcripture. Numb, xxiii. 21. * He hath not beheld iniquity in Jacob;' hence they infer, God's people may take liberty in fin, becaufe God fees no fin in them. It is true, God fees no fin in his people with an eye of revenge, but he fees it with an obfervation. He fees not fin in them, fo as to damn them ; but he fees it, fo as to be angry, and feverely to punifh them. Did not David find it fo, when he cried out of his broken bones? In like manner the A rminians wrefl fcripture, John v. 40. ' Ye will not come to me ;' here they bring in free will. This text fliows 1. How willing God is that we fhould have life ; 2. That finners may do no more than they do ; they may improve the talents God hath given them : but it doth not prove the power of free-will, for it is contrary to that fcripture, John vi. 44. * No man can come to me, except the Father which hath lent me draw him.' Thefe therefore writing the text fo hard, as they make the blood come ; they do not com- pare fcripture with fcripture. (2.) Who do jell with fcripture .^ OF THE SCRIPTURES. 41 When they are fad, they take the fcripture as their lute or minllrei to play with, and fo drive away the iadfpirit ; as that drunkard I have read of, who, having drunk otf hiscups, called to fome of his fellows. Give us of your oil, for our lamps are gone out. In the fear of God, take heed of this. Eulebius tells us of one, who took a piece of fcripture to make a jell of, who wag prefently ftruck with a frenzy and ran mad. And, it is a faying of Luther, Quos Deus vult perdere, &c. '* Whom God intends to deftroy, he gives them leave to play with fcrip- ture." Ufe 3(\. Of exhortation. If the fcripture be of divine in- fpiration, then be exhorted, 1. To ftudy the fcripture; it is a copy of God's will : be fcripture-men, Bible*chrillians, " I adore the fulnefs of fcripture," faith Tertuliian. In the book of God are fcattered many truths as fo many pearls, John v. 3i5. * Search the fcriptures :' Search as for a vein of filver : this bleffed book will fill your head with knowledge, and your heart with grace. God wrote the two tables with his own fingers ; and if God took pains to write, well may we take pains to read. Appollos was mighty in the fcriptures, A<5ls xviii. 2-1. The wordjs onr mag7ia charta for heaven; fliall we be ignorant of our charter ; Col. iii, 19. * Let the word of God dsvell in you rich- ly.' The memory muftbe a table-book where the word is writ- ten. To make us read the word,confider, 1. There is majefty fparkling in every line of fcripture : take but one inftance, Ifa. Ixiii. 1. ' Who is this that coraeth from Edom, with dyed gar- ments from Bozrah ? This that is glorious in his apparel, tra- velling in the greatnefs of his ftrength ? I that fpeak in righte- oufnefs, mighty to lave.' Behold here a lofty magnificent flyle ? What angel could fpeak after this manner? Junius was con- verted by reading one verfe of John : he beheld a majefty in it beyond all human rhetoric. 2. There is a \nelody in fcripture. This is that bleffed harp which drives away fadnefs of fpirit : hear the founding of this harp a little, i Tim. i. 15. ' This is a faithful faying, and worthy of all acceptation, that Chrift Jefus came into the world to lave finners ;' he took not only our flefh upon him but our fins. And Mat. xi. 28. ' Come unto me, all ye that are heavy laden, and I will give you refl.* How fweetly doth this harp of fcripture found, what heavenly mu- fic doth it make in the ears of a diftrelied finner, efpecially when the finger of God's Spirit toucheth upon this inlirument? 3. There is divinity in fcripture. It contains the marrow and quintelfence of religion : The fcripture is a rock of diamonds, amyftery of piety ; the lips of fcripture have grace poured into them. The fcripture fpeaks of faith, felf-denial, and all the graces, which, as a chain of pearl adorn a Chriftian. The fcrip- ture excites to holinels, it treats of another world, it gives a Vol. I. No. 1, F 49 OF THE SCRIPTURES. profpe6l of eternity : Oh then fearch the fcripture! make th^ . word familiar to you. Had I the tongue of angels, I could not fufficieiitly fet forth the excellency of fcripture : it is alpiritual optic-glafs, in which we behold God's glory : it is the tree of life, the oracle of wifdoin, the rule of manners, the heavenly*" feed of which the new creature is formed, James i. 18. •' The two Teftaments (faith Auftin) are the two brealls which every Chrifiian mud fuck, that he umy get fpiritual nourifhment.'* The leaves of the tree of life were for healing. Rev. xxii. '-2. So thefe holy leaves of fcripture, like thofe leaves, are for the heal- ing of our fouls. The fcripture is .profitable for all things: if "we are deferted, here is fpiced wine that chears the heavy heart ; if we are purfued by Satan, here is the fword of the Spirit to re- l]ft him : if we are difeafed with fin's leprofy, here are the wa- ters of the fanclnary , both to cleanfe and cure. Oh then, fearch the fcriptures! there is no danger in tailing this tree of know- ledge : there was a penalty laid at firfi;, that we might not tafle of the tree of knowledge. Gen. iii. 17- * In the day that thou eateil thereof, thou (hal-t furely die :' but there is no danger of plucking this tree of holy fcripture ; if we do not eat of this tree of knowledge, we fhall furely die : oh, then, read the fcrip- tures! — Time may come, when the fcriptures may be kept from us. Q. How fliould ice fo fearch the fcriptures, as to find life ? Anf 1. Read the Bible with reverence ; think every line you read God is fpeaking to you. The ark wherein the law was put was overlaid with pure gold, and was carried on bars, that the Levites might not touch it, Exod. xxv. 14. And why was this, but to breed in the people reverence to the law? 9. Read with ferioufnefs. It is matter of life and death : by this word you mull be tried ; confcience and fcripture are the jury God will proceed ,by, in judging of you. 3. Read the word with afFedion. Get your hearts quickened with the word ; go to it to fetch fire, Luke xxiv. 32. * Did not our hearts burn within us?' Labour that the word may not only be a lamp to direct, but a fire to warm. Read the fcripture, not only as an hiftoiy, but as a love-letter fent to you from God, which may aflre6l your hearts. 4. Pray that the fame Spirit that wrote the word, n»ay aifift you in the reading of it; that God's Spirit would fhew you the wonderful things of his law. Go near, fairh G<»d to Philip, 'join thyfelfto this chariot,* A6ls viii. 19. So, when God's Spirit joins himfelf with this chariotof the word, then it becomes etft::6lual. 2. Be exhorted to prize the word written. Job xxiii. 19. Da- vid valued the word more precious than gold. "What would the martyrs have given for a leaf of the Bible! The word is the fidd where Chrift the pearl of price is hid. In this facred OF TH5 SCRIPTURES. 4$ •ifiine we dig, not for a wedge of gold, but a weight of glory. 1. The fcriptureis a facredcollyrium, or eye-falveto illuminate us. Prov. vi. 23. * The commandment is a lamp, and the law js light.' The fcripture is the chart and compafs by which we fail to the new Jerufalem. The Icripture is a fovereign cordial in all diftreffes. What are the promiCes but the water of lite to renew fainting fpirits? Is it fin troubles? There is a fcripture cordial, Pfal. Ixv. 3. * Iniquities prevail againft me : as for our tranfgreffions thou fhalt purge them away;' or as it is in the Hebrew, * thou fhalt cover them.* Is it outward afflictions difquiet thee? There is a fcriptural-cordial, Pf. xci. 15. 'I will be with him in trouble ;' not only to behold, butto uphold. Thus, as in the ark was laid up manna, promifes are laid up as manna in the ark of fcripture. 3. The fcripture wilt make WS wife : wifdom is above rubies ; Plal. cxix. 104. ' By thy pre- cepts I get underftanding.* What made Eve fo defire ihxi tree of knowledge? Gen. iii. 6. * It was a tree to make one wife.* The fcriptures teach a man to know himfelf : they difcover Sa- tan's I'nares and ftratagems; 2 Cor. ii. 1 1. They make one wife to falvation,' 2 Tim. iii. 15. O then highly prize the (crip- tures! I read of Queen Elizabeth, at her coronation, flie receiv- ed the Bible prefented to her, with both her hands, and kiifing it, laid it to her breaft, faying, that that book had ever been her chiefeft delight. 3. If the fcripture is of divine infpiration, believe the word. The Romans, that they might gain credit to their laws, report- ed that they were infpired by the gods at Rome. O give cre- dence to the word ! it is i.)reathed from God's own mouth. Hence arifeth all the profanenefs of men, they do not believe the fcripture. If. liii. 1. ' Who hath believed our report?' Did you believe the glorious rewards the fcripture fpeaks of, would you not give dihgence to make your ele6tion fure? Did you believe the infernal torments the fcripture fpeaks of, would not thig put you into a cold fweat, and cauf'e a trembling at heart for fin ? But people are in part Atheifts, they give but little credit to the word, therefore they are fo impious, and draw fuch dark (hadows in their lives. Learn to realize fcripture, get your hearts wrought to a firm belief of it. Some think, if God Ihould fend an angel from heaven, and declare his mind, then they Ihould rather believe him, or if he Ihould fend one Irom the damned, and preach the torments of hell all in flames, then ihey would believe. But Luke xvi. 31. * If they believe not Mofes and the prophets, neither will they be perluaded though one arofe from the dead.' God is wile, and he thinks this way fitted to make his mind known to us by writing; and fuch as will not be convinced by the word, ihall be judged by the word. The belief of the fcripture is of high importance : it is the be- F2 44 Oi" THE SCRIPTURES. lief of fcriptiire, that will enable us to refill temptation ; 1 Johit 1i. 14. • The word ot God abideth in you, and ye have over- come the wicked one.' It is the belief of fcripture conduceth much to our lan6tification ; therefore thefe two are put toge- ther, fanclification of the Spirit, and belief of the truth, ^Theif. ii. 13. If the word written be not believed, it is like writing on the water, which takes no imprelTion. 4. Love the word written : Pf. cxix. 97- * O how love I thy law !' " Lord (faith Auguftine) let the holy fcriptures be my chafte delight." Chryfoitora compares the fcripture to a garden ; every truth is a flagrant flower, which we (hould wear, not on our bofom, but our heart. ^ David tailed the word * fweeter than honey and the honey-comb,* Pfal. xix. 10. There is that in fcripture may breed delight : it fhows us the way to riches, Deut. xxviii. 5. Prov. iii. 10. To long life, Pf. xxxiv. J 2. To a kingdom, Heb. xii. 28. Well then, may we count thofe the fweeteft hours which are fpent in reading the holy fcriptures : well may we lay with the prophet, Jer. xv. 16. ■ Thy words were found, and I did eat them ; and they were the joy and rejoicing of my heart.' 5. Conform to fcripture, let us lead fcrlpture-lives. O that the Bible might be feen printed in our lives ! do what the word commands. Obedience is an excellent way of commenting upon the Bible, Pfal. Ixxxvi. 11. * 1 will walk in thy truth.' Let the word be the fun-dial by which you fet your life. What are we the better for having the fcripture, if we do not direct all our fpeeches and a6lions according to it? What is a carpen- ter the better to have his rule about him, if he flicks it at his back, and never makes ufe of it for the meafuring and fquaring his work ? So, what are we the better for the rule of the word, if we do not nmke ufe of it, and regulate our lives by it ? How many fwerve and deviate from the rule .? The word teacheth to be fober and temperate, but they are drunk; to be chafte and holy, but they are profane ; they go quite from the rule. What a diflionour is this to religion, for men to live in contradi6lion to fcripture! The word is called a ' light to our feet.* Pf. cxix. 105. It is not only a light to our eyes to mend our fight, but to our feet to mend our walk. O let us lead Bible converlations. 6. Contend forfcripture. Though we (hould not be of con- tentious fpirits, yet we ought to contend for the word of God ; this jewel is too precious to be parted with; Prov. iv. 13. • Keep her, for (lie is thy life.' The fcripture is befet with fnemies; heretics fight againft it, we mull therefore * contend for the faith once delivered to the faints,' Jude 3. The fcrip- ture is our book of evidences for heaven ; (hall we part with our evidences ! The faints of old were both advocates and martyrs THAT THERE IS A GOD. 45 for truth ; they would hold faft (cripture, though it were with the lots of their lives. 7. Be thankful to God for the fcriptures. What a mercy is it that God lialh not only acquainted us what his will is, but that he hath made it known by writing! In the Old times God did reveal his mind by revelations, but the word written is a furer way of knowing God's mind than by revelation, S Pet. i. 17. * This voice which came from heaven we heard, we have alio a more fure word of prophecy.' The devil is God's ape, and he can transform himfelf into an angel of light ; he can de- ceive with falfe revelations : as I have heard of one who had, as he thought, a revelation from God to facrifice his child, as Abraham had ; whereupon he following this impulfe of the devil, did kill his child. Thus Satan oft deceives people with d.eluhon, inftead of divine revelations; therefore we are to be thankful to God for revealing his mind to us by writing: we have a more fure word of prophecy. We are not left under a doubtful fufpence that we Ihould not know what to believe, but we have an infallible rule to go by. The fcripture is our pole- ftar to direct us to heaven, it Ihews us every liep we are to take ; when we go wrong, it inilru6ls us ; when we go right it comforts us ; and it is matter of thankfulnefs, that the fcriptures are made intelligible, by being tranflated. S. Adore God's dillinguilhing grace, if you have felt the power and authority of the vvor^ upon your confcience ; if you can fay as David, Pfal. cxix. 50. ' Thy word hath quickened me.' Chriltian, blefs God that he hath not only given thee his word to be a rule of holinefs, but his grace to he a principle of holinefs: blels God that he hath not only written his word, but fealed it upon thy heart, and made it elfedual. Canll thou fay it is of divine infpiration, becaufe thou hall felt it to be of lively operation ? O free grace ! that God fhould fend out his word, and heal thee ; that he fliould heal thee, and not others? that the fame fcripture, which is to them a dead letter, (hould be to thee a favour of life. — ».::;.;:«siSJ^.xr:.>— THAT THERE IS A GOD. Q. III. WHAT do the fcriptures principally teach 9 Anf. The fcriptures principally teach, what man is to believe concerning God, and what duty God requires of man. Q. What is God? Anf. God is a Spirit, infinite, eternal, and unchangeable, in 48 THAT THERE IS A GOD. his being, wifdom, power, holinefs, juftice, goodnefs, and truth. Here is, I. Something implied, That there is a God. 2. Ex- prelied, That he is a Spirit. 3. What kind of Spirit. 1. Implied, That there is a God: The queltion. What is God? takes it for granted that there is a God; the behef of God's effence is the ioundation of all religious worlliip, Heb. xi. 6'. * He that comes to God, muft believe that he is.' There muft be a firlt caufe, which gives a being and exillence to all things befides. fWe come to know that there is a God, 1. By the book of nature, the notion of a Deity is engraven on man's heart, it is demonftrable by the light of nature. I think it hard for a nmn to be a natural Atheilt : he may wilh there were no God, he may difpute againil a Deity, but he cannot in his judg- ment believe there is no God, unlets by accunmlated (in hiscon- fcience be feared, and he hath fuch a lethargy upon him, that he hath finned away his very fenfe atvd realbn. '2. We come to know that there is a God by his works, and this isfo evident a demonftration of a Godliead, that the mofl atheillical fpirits, when they have confidered thefe works of God, have been forced to acknowledge fome wife and fupreme power the maker of thefe things ; as it is reported of Galen and others. ( 1 . ) We will begin wilh the greater world, (1.) 7'he creation of the glorious fabric of heaven and earth ; fure there muil be fome archited or full caufe, the world could not make itfelf ; who could hang the earth on nothing, but the great God ? Who could provide fuch rich furniture for the heavens, the glorious confiellations, the firmament befpangled with fuch glittering lights ? All this fpeaks a Deity : we may fee God's glory blazing in the fun, twinkling in the ftars. Who could give the earth its clothing, cover it with grais and corn, adorn it wilh flowers, enrich it with gold ? Only God, Jobxxviii. 4. Who but God could make the fweet mufic in the heavens, caufe the angels to join in concert, and found forth the praifes of their Maker? Job xxxviii. 7. ' When the morning liars fang together, and all the fons of God fliouted for joy.' If a man fhould go into a far country, and fee (lately edifices there, he would never imagine that thefe could build themfelves, but that fome greater power built them : to imagine that the work of the creation was not framed by God, is as if we fiiould conceive a curious landfcape to be drawn by a pencil without the hand of a limner; A6ls xvii. ity? 2 Cor. iv. 17- ' An eter- nal weight of glory.* The faints Ihall bathe themfelves in the rivers of divine pleafure : and thefe rivers can never be dried up, Pfal. xvi. 11. 'At thy right hand are pleafures for evermore.* This is the Elah, the highell ftrain in the apoftle's rhetoric, I Theff. iv. 17. ' Ever with the Lord.* There is peace without trouble, eafe without pain, glory without end, ' Ever with the Lord.' Let this comfort the faints in all their troubles; their fufferings are but fliort, but their reward is eternal. Eternity makes heaven to be heaven ; 'tis the diamond in the ring : O bletled day, that fhall have no night! the fun light of glory Ihall rife upon the foul, and never let ! O bleffed fpring, that fiiall have no autumn, or fall of the leaf! the Roman Emperors have three crowns fet upon their heads, the firft of iron, the le- cond of filver, the third of gold : fo the Lord fets three crowns on his children, grace, comfort and glory ; and this crown is eternal, 1 Peter v. 4. ' Ye (hall receive a crown of glory that fadetb not away.' The wicked have a never-dying worm, and the godly a never-fading crown. O how ftiouldthis beafpur to virtue! How willing fiiould we be to work for God ? Though we had nothing here, God hath time enough to reward his peo- ple; the crown of eternity (hall be fet upon their head, (7/erate for the good of his children. He purifies them, and prepares them for heaven, 2 Cor. iv. 17. Thefe hard frofts liallen the fpring flowers of glory. The wife God, by a divine chymiltry, turns aftli6tions into cordials. God makes his peo- ple gainers by loli'es, and turns their crolfes into bleftings. 4. The wifdom of God is feen in this, that the fins of men fliall carry on God's work ; yet that he ftiould have no hand in their fin. The Lord permits (in, but doth not approve it. He hath an hand in the action in which iin is, but not in the fin of the adion. As in the.crncifying ofChrilt, fo far as it was a na- tural a6tion, God did concur : if he had not given the Jews hfe OF THE WISDOM OF GOD. 83 and breath, they could not have done it : but, as it was a finful adtion, fo God abhorred it. A muiician plays upon a viol cut of tune ; the mufician is thecaufe of the found, but the jarring and difcord is from the viol itfelf : fo men's natural motion is from God, but their finful motion is from themfelves. A man that rides on a lame horfe, his riding is the caufe why the horfe goes, but the iamenefs is from the horfe itfelf. Herein i&God's wifdom, the fins of men (hall carry on his work, yet he hath no hand in them. 5. The wifdom of God is feen in helping in defperate cafes. God loves to fhew his wifdom when human help and wifdom fail. Exquifite lawyers love to wreftle with niceties and diffi- culties in the law, to fhew their (kill the more. God's wifdom is never at a lofs ; but when providences are darkeft, now ap- pears the morning- fl:ar of deliverance, Pfalm cxxxvi, 23. ' Who remembered us in our low condition.' Sometimes God melts away the fpirits of his enemies, Jofh. ii. 24. Sometimes he finds them other work to do, and founds a retreat to them, as he did to Saul when he was purfuing David ; * The Philiftines are in th« land.' ' In the Mount will God be feen.' When the church feems to be upon the altar, her place and liberty ready to be facrificed, now comes the angel. 6. God's wifdom is feen in befooling wife men, and making their wifdom a means of their overthrow. Ahithophel had deep policy, 2 Sam. xvi. 23. * The counfel of Ahithophel, ■which he counfelled, was as if a man had inquired at the oracle of God :' but he confulted his own fhame. ' The Lord turned his counfel into fooliflinefs,' 2 Sam. xvii. 23. Job v. 13. * God taketh the wife in their own craftinefs;' that is, when they think to deal wifely, he not only difappoints them, butinfnares them. The fnares they lay for others catch themfelves, Pf. ix. 16. ' In the net which they hid, is their own foot taken.' God loves to counterplot politicians ; he makes u(e of their own wit to undo them, and hangs Haman upon his own gallows. Ufe 1. Adore the wifdom of God ; it is an infinite deep the angels cannot (earch into, Rom. xi. 32. * His ways are palt finding out.' And as we fliould adore, fo we fliould reft in the wifdom of God : God lees what condition is belt for us. Did we believe the wifdom of God, it would keep us from murmur- ing. Refl: in God's wilclom in feveral cafes : 1. In want of fpiritual comfort : God is wife, he fees it good fometimes we ihould be without comfort. Perhaps we ihould be lifted up with fpiritual enlargements, as Paul with his revelations, 2 Cor. xii. 7. It is hard to have the heart low, when comfort is high. God fees humility- is better for us than joy. It is better to want comfort, and be humble, than to have it, and be proud, 2. !q want of bodily ftrength, reft in God's wifdom ; he iets what la L 2 S4 or THE M'ISDOM Gf GOD. befi. Perhaps tlie lets health the more grace ; weaker in bodv, the ftroiiger we are in faith, 2 Cor. iv. 16. ' Though our out- ward man perifh, yet the inward man is renewed day by day.* At Rome there were two laurel trees : when the one withered, the other flourifhed. The inward man is renewed. When God (liakes the tree of the body, he is now gathering the fruits of righteoulhefs, Heb. xii. 1 1. Sicknefs is God's lance to let out the impoiihume of fm,Ifa. xxvii. 9. 3. In cafe of God's pro- vidences to his church : we wonder what God is doing with us, and are ready to killourfelves with care : refl in God's wifdom ; he knows bell what he hath to do, Plal. Ixxvii. hj. ' His foot- fteps are not known.' Truil him where you cannot trace him. God is moil in his way, when we think he is mod out of the way ; when we think God's church is, as it were, in the grave, and there is a tonib-ftone laid upon her, God's wifdom can roll away the fto\ie from the fepulchre. * Chrift cometh leaping over mountains,* Cant. ii. 8. Either his power can remove the mountain, or his wifdom knows how to leap over it. 4. In cafe we are low in the world, or have but little oil in our crufe ; reft in God's wifdom, he fees it bell; it is to cure pride and wantonnefs. God knew, if thy ellate had not been loft, thy foul had been loft. God, he faw riches would be a fnare unto thee, 1 Tim. vi. 9. Art thou troubled that God hath prevented a fnare ? God will make thee rich in faith ; what thou lackefk in temporals fhall be made up in fpirituals : God will give thee more of his love. Thou art weak in eftate, yet God will make thee ftrong in alfurance. O reil in God's wildom ! he will carve the beft piece for thee. 5. In cafe of the lofs of dear friends, a wife, or child, or huft)and ; reil fatisfied in God's wifdom. God hath taken av/ay thefe, becaufe he would have more of your Ipve : he breaks thefe crutches, that we may live more upon him by faith, God would have us learn to go without crutches. Ufe 2. If God be infinitely wife, then let us go to him for wifdom; as Solomon, 1 Kings iii. 9. * Give thy fcrvant an underftanding heart ; and the fpeech pleafed the Lord.* And there is encouragement for us, * If any one lack wifdom let him afk of God, who giveth liberally, and upbraideth not.' James i. 5. Wifdom is in God, tanquam infonte, as in the fountain ; Jiis wifdom is imparted, not impaired; his ftock is not Ipent by giving. Go then to God : Lord, do thou light my lamp ; in thy light fiiali I fee light ; give me wifdom, to know the fallacy of my heart, the fubtilties of the old ferpent; to walk jealoufly towards myfelf, religioufly towards thee, prudently towards others : guide me by thy counfel, and afterwards receive me to glory. OF god's power. S5 OF GOD'S POWER, The npxt attFibute is God's power, Job ix. 19. * If I fpeak of firength, lo, he is ilrong.' In this chapter is a magni- ficent defcription of God's po'.ver; * Lo, he is (irong,' The Hebrew word for ftrong, figniHes a conquering, prevaih'ng firength. * He is ftrong;' the fuperlative degree is intended here, viz. He is molt ilrong, He is called, El-jhaddui, God Al- mighty, Gen. xvii. 1. His almightinefs lies in this, he can do whatever is feafible. Divines diftinguilh between authority and power. God hatli lx)th. 1. He hath a fovereign right and authority over man. He can do with his creature as he pleafes. Who (hall difpute with God ? who fliall afiv him a reafon of his doings? Dan. iv. 35. * He doth according to his will in the army of heaven, and among the inhabitants of the earth ; and none can flay his hanci, or fay unto him, What doft thou ?' God fits judge in the higheft court ; he calls the monarchs of the earth to the bi.r, and is not bound to give a realbn of his proceedings, Pf. Ixxv. 5,7.' He putteth down one, and raiieth up another.' He hath falvation and damnation in his power. He hath (he key of juftice in his hand, to lock up whom he will in the fiery prifon of hell ; and he hath the key of mercy in his hands lo open heaven's gate to whom he pleafes. Tins is the name engraven upon his vellure, * King of kings, and Lord of lords,* Rev. xix. 16. He fits Lord paramount, and who can call him to an account? Ifa. xlvi. 10. * I will do all m.y pleafure.' The world is God's diocefe, and Ihall not he do what he will in his own diocefe ? He it was that turned king Nebuchadnezzar to eat grafs, and threw the angels to hell when they finned ; that broke the head of the Babylonilh empire, Ifa. xiv. 12. * How art thou fallen from heaven, O Lucifer! Thy pomp is brought down to the grave.' * Who fets bounds to the fea, and bridles the proud waves,' Job xxxviii. li. God is the fupreme monarch, all power is feated originally in him ; * And the powers that be are of God,' Rom. xiii. 1. Kings hold their crowns of huD, Prov. viii. 15. ' By me kings reign.' (2.) As God hath authority, fo he hath infinite power. What is authority without power ? * He is mighty in firength,* Job ix. 4. This power of God is feen. 1. In the creation. To create, requires infinite power ; all the world cannot make a fly. God's pouer in creating is evi- dent, 1. -Becaufe he needs no infi;rutnents to work with; it is proper to God to work without tools. 2. He needs no matter to work upon ; firft, he creates matter, and then works upon it. S<5 OF GOD*S POWEH, 3. He works without labour, Pf. xsxiii. 9. ' He fptike, and it was done ' 2. The power of God is feen in the converfion of fouls. Sure- ly a mighty po.ver went to rail'e Chrift iVoni the grave, Eph. j. 20. (1.) The fanie power goes to draw a (inner to God, as drew Chrill out oi the ^rave to heaven. Greater power is put forth in converfion, than in creation. When God made the world, he met v^ith no opposition : as he had nothing to help him, fo he had nothing to hinder him : but when he comes to convert a finner, here he m^ets with oppofition : Satan op- pofeth him, and the heart oppofelh him ; a finner is angry with converting grace. (2.) The world v«\s the 'Work of God's fingers,' Pi", viii. 3- Converfion is the ' Work of God's arm,' Luke i. 5. (3.) In the creation, God wrought but one rairacle, he fpake the word : buf, in converfion, he works many miracles: Tiie blmd is made to (ee, the dead i« railed, the deaf hears the voiceofthe Sou o God. O the infinite power of Je- hovah ! Before his fceptrc, angelsvail and proitrate themfelves; kings cafl; their crowns at his fet-t. Amos ix. 5. ' He touch- eth the mountains and they melt.' Job ix. 6 * He removeth the earth out of her place.' An earthquake makes the earth tremble upon her pillars, but God (hakes it out of its place; he can remove the earth from us centre. God can do what, he will, his power is as large as his will. Were men's power as large as their will, what work would they make in the world ! God's power is of equal extent with his will. God can with a word unpin the wheels, and break the axle-tree of the creation. He can do * more than we can think,' Eph. iii. ^0. He ca'.i fufpend natural agents : he fealed up the lions mouth, made the fire not to burn : he made the waters tofi;and upon an heap : he caufed the fun to go ten degrees backward in Ahaz's dial, Ifa. iii. 8. What can pole omnipotency ? * The Lord cuts off the fpiritof princes.' Pf. Ixxvi. 19. Hecounter-woiks his ene- mies ; he pulls down their flags and banners of pride, infatuates their couniels, breaks their forces ; and he doth it with eafe, with the turning of his hand, Pfal. Ixxxi. 24. ' with his breath,* Ifa. xl. 21. * with a look.' That is all it needs coft God to defi:roy his enemies; a look, a call of his eye, Exod. xiv. 24. * The Lord looked into the hoft of the Egyptians, through the pillar of fire, and troubled their hod.* Who (hall Hop him in his march .^ God commands, and all creatures in heaven and earth obey him. Xerxes, the Perfian monarch, threw fetters into the fea, when its waves ("welled, as if he would have chained up the waters ; but when God (peaks, the wind and (ea obey him ; if he fay but the word, the (tars fight in their courfes againd Sifera ; if he damp with his foot, an army of angels ihall prefently be in battalia. What cannot omnipotent power OF god's power. 87 r?o? ' The Lord is a man of war,' Exod. xv. 3 * He hatli a mighty arm,' Pf. Ixxxix. 13. ' God's power is a glorious pow- er,' Ccl. i. 11. 1. It is an irrefiftibie power, Rom. ix. 19. ' Who hath refifted his will?' To conteft with him, is as if the tliorns Ihould fet themfelves in battle array againft the fire ; or as if an infirm child Ihould fi.;ht with an archangel. If the finner be once taken in God's iron net, there is no efcaping, lia. xliii. 13. * There is none that can deliver out of my liand.* 2 God's power is an inexhauftible power ; it is never Ipent or wafted. Men, while they exercife their ilrength, weaken it ; but God hath an everlafting fpring of ftrength in him, I(a. xxvi. 4. Tho' he fpends his arrows upon his enemies, Deut. xxxii. 23. yet he doth not fpend his Itrength, Ha. xl. 28. ' He fainteth not, neither is weary.' Object. Can God do all things? he cannot deny h'wifelf. AnJ'. Though God can do all things, he cannot do tliat which ftains the glory of his Godhead : he cannot fin ; he cannot do that which implies a con tradition. To be a God of truth, and yet deny himlelf, is a contradiction. Vj'c I. If God be fo infinite in power, fear this great God. We are apt to fear fuch as are in power ; Jer. v. 32. ' Fear ye not me?' lalth the Lord : * Will ye not tremble at my pre- fence ?' He hath power to caft, our fouls and bodies into hell, Pfal. xc. 11. * Who knows the power of his wrath?' God can with the fame breath that made us, diifolve us ; * His eyes are as aflame of fire ; the rocks are thrown down by him,' Nah. i. 6. Solomon faith, * Where the word of a king is, there is power,' Eccl. viii. 4. much more where the word of a God is. O let us fear this mighty God ! The fear of God will drive out all other bafefear. U/'e 2. See the deplorable condition of wicked men: 1. This power ol God is not for them : 2. It is againft them. 1. This power of God is not for them : they have no union with God, therefore have no warrant to lay claim to his power. His power is no relief to them. He hath power to forgive fins, but he will not put forth his power towards an impenitent fin- ner. God's power is on eagle's wings, to carry the iaints to heaven ; but what privilege is that to the wicked ; though a man will carry his child in his arms over a dangerous water, yet he will not carry an enemy in his arms. God's power is not engaged to help thofe that fight againft him. Let miferies come upon the wicked, they have none toiielp them ; they are like a fiiip in a ftorm without a pilot, driven upon the rocks. 2. This power of God is againft tlie wicked. God's power will not be the finners fliield to defend him, but a fword to wound him. God's power will bind the finner in chains. God's power ferves to revenge the wrong done to his mercy. God 88 of GOD*S POWER. will be Almighty to damn the fiiiner. Now, in what condn tioi) is every unbeliever ; God's power is engaged agaiuft him, and ' it is a teartul thing to fall into the hands of the living God,* Hfcb. X. 31. life 3. It reproves fuch as do not believe this power of God. We fay, we do not doubt of God's power, but his will. But indeed it is God's power that we queftion. * Is any thing too hard for God?' Jer. xxxii. 27. yet we ftagger through unbe- lief as if the arm of God's power were fiirunU', and he could not help in defperate cafes. Take away aking's power, and we un- king hirn ; take away the Lord's power, and we nn-god him ; yet how guilty of this are we! Did not ll'rael queftion God's power !' Can he pre|>area tablein thewildernefs?' Plal. Ixxviii. 19. they thought the wildernefs was a fitter place for making of graves, than fpreading of a table. Did not Martha doubt of Chrilt's power? John xi. 39. ' He hath been dead four days.* If Chrift had been there while Lazarus was lick, or when he had been newly dead, Martha did not queftion but Chridcould have raifed him ; but he had lain in the grave four days, and now flie feemed to queftion his power. Chrift had as much ado to raife her faith, as to raiCe her dead brother. And Mofes, though an holy man, yet limits God's power through unbelief. Numb. xi. 21. * The people among whom I am, are fix hun- dred thoufand footmen ; and thou haft faid, I will give them flefti for a whole month : ftiall the flocks and the herds be flain for tiiem to fuffice them ? or fiiall all the filli of the fea be ga- thered for them to fuffice them ? And the Lord faid unto Mofes, * Is the Lord'shand waxed fhort?' Thisisa greataft'rontto God, to go to deny his power. That men doubt of God's power, ap- pears, 1. By their taking indire6l courfes. Would they defraud in their dealings, ufe falfe weights, if they believed the power of God, that he could provide for them? L'. By their depending more upon fecond caufes than upon God, 2 Chron. xvi. 12. *In hisdifeafe, he fought not to the Lord, but to the phyficians.* Ui'e 1. II God be infinite in power, then let us take heed of hardening our hearts againft God, Job ix. 4. ' Who hath har- dened himielf againft him, and prol'pered ?' Job fends a chal- lenge to all creatures in lieaven and earth, Who is he did ever take up the bucklers againft God, and came off conqueror ? For a perlbn to go on daringly in any fin, is to harden his heart againft God, and, as it were, to raife a war againft heaven ; ,and let him remeuibcr God is El-fJiaddai, almighty; he will be too hard for them that oppoie him. Job xl. 9. ' Haft thou an arm like God ?' Such as will not bow to his golden fii-eptre, (hall be broken with his iron rod. Julian hardened his heart againft God, he oppoli-d him to his face ; but what got he at laft ? did he proipcr ? Being wounded ia battle, he threw up his blood OF GOD S POWER. 89 info the air, and fnid to Chrift, Vicifti Galilcee, * O Galilean, thou haft overcome;' I acknowledge thy power, whole name and truth I have oppofed. Will tolly contend with wifdom ? Weaknef's with power ? finite with infinite? O take heed of hardening your heart againft God ! He can fend legions of angels to avenge his quarrel. It is better to meet God with tears in your eyes, than weapons in your hand. You may overcome God fooner by repentance, than by refiliance. Ufe 5. GeLan intereft in God, and then this glorious power is engaged for you. God gives it under his hand, that he will put forth the whole power of his Godhead for the good of his people, 1 Chron. xvii. ^4. ' The Lord of hofts is the God of Ifrael, even a God to Il'rael.' This alniightinefs of God's power is a wonderful fupport and comfort to every believer. It was Sam- fon's riddle, Judg. xiv. 14. * Out of the ftrong came forth fweetnefs :' So out of the attribute of God's power, out of this Itrong comes forth fweetnels : It is comfort in feveral cafes, 1. In cafe of llrong corruption. My fins, faith a child of God, are potent ; I have no power againll this army that comes againft me : I pray, and humble my foul by fafting, but my fins rettu'n upon me. Ay, but doft thou believe the power of God ? The llrong God can conquer thy ftrong corruption ; tliough fin be too hard for thee, yet not for him ; he can Ibften hard hearts, quicken the dead. * Is any thing too hard for the Lord?' Gen. xviii. 14. Set God's power on work. By faith and prayer, lay, Lord I it is not for thy honour that the devil ihould have fo ftrong a party within me ; O break the head of this leviathan ; Abba, Father, all things are poflible to thee. 2. In cafe of ftrong temptation. Satan is called the flrong man: O but remember the power of God; Chrift is called, * The lion of the tribe of Judah,' he hath broken the ferpent's head upon the crofs. Satan is a chained enemy, and a con- quered enemy : Michael is ftronger than the dragon. 3. Comfort in cafe of weaknels of grace, and fear of falling away. I pray, but I cannot fend out ftrong cries ; I believe, but hand of my faith doth fhake and treujble. Cannot God ftrengthen weak grace? 2 Cor. xii. 9. * My ftrength is made perfe<^t in weaknefs : molt gladly therefore will I rather glory in mine infirmities, that the power of Chrift may reft upon me.' 1 fear I fhall not hold out. Chriftian, doft thou believe the power of God? Hath not God preferved thy grace thus far? Maycft thou notfet up thy Ebenezer? God hath kept thy grace hitherto as a fpark in the main ocean. And is not he able ftill to keep thy grace? 1 Pet. i. 5. * We are kept by the power of God,' &c. God's mercy pardons u?, but hi.-) power prelerves us. He wiio by his power keeps the liars that they do not fall out of their oi i>, keeps our grace that it doth not fail or auuihiUte. Vol. I. No. 2, M 90 OF THE HOLINESS OF GOD. 4. Comfort in cafe of the deficiency in thy eflate, God can multiply rile oil in the cruife ; miraculoufly he can vaife up i'up- plies : God, who provides for the birds of the air, cannot he provide for his children? He that clothes the lilies, cannot he clothe his lambs ? 5. Comfort in regard of the refurre6tion. This feems dif- ficult to believe, that the bodies of men when eaten up by worms, devoured by bealls and fifties, or confumed to afties, ftiould be railed the lame numerical bodies ; but if we believe the power of God, it is ho great wonder ; which is hardeil, to create, or raife the dead : he that can make abody of nothing, can reftore it to its parts, when mingled and confounded with other fub- ilances. Mat. xix. "iO. ' With God all things are pollible.' If we believe the firlt article of the creed. That God is almighty, we may quickly believe the other article. The refurre6iion of the body. God can raife the dead becaufeof his power, and he cannot but raife them, becaufe of his truth. 5. It is comfort in reference to the church of God : he can fave and deliver it when it is brought low. The enemies have power in their hand, but the remainder of wrath God will re- ftrain, Pfal. Ixxvi. 10. God can either confine the enemies power or confound it : ' If God be for us, who can be againft us ?* God can create Jer,ufalem a praife, Ifa. Ixv. 8. The church in Ezekiel, is compared to dry bones, but God made breath to enter into them, and they lived, Ezek. xxxvii. 10. The fliip of the church may be tolfed, becaufe fin is in it, but it ftiall not be overwhelmed, becaufe Chrift is in it, Pfalm xlvi. 5. Deus in medeo. All the church's pangs fhall help forward her de- liverance. OF THE HOLINESS OF GOD. The next attribute is God's hohnefs, Exod. xv. 11, ' Glorious in hoiinefs.' Holinefs is the moft fparkling jewel of his crown; it is the name by which God is known, Pfal. cxi. 9. ' Holy and reverend is his name.' ' He is the Holy One,' Job vi. 10. ' Seraphims cry, Holy, holy, holy is the Lord of holts, the whole earUi is full of his glory,' Ifa. vi. 3. His power makes him mighty, his holinei's makes him glorious : God's holinefs confilts in his perfe6t loving of righteoufnefs, and abhorrency of evil, Hab. i. 13. ' Of purer eyes than to behold evil, and cannot look on iniquity.' 1/?, God is holy intrinfically : I. He is holy in his nature; his very being is made up of holinefs, as light is of the eifence of the fun. 2. He is holy in his word ; the word bears aftamp or THE HOLINESS OF (SOD. 91 of his holinefs upon it, as the wax bears an impreffion of the feal, Pfal. cxix. 140. ' Thy word is very pure;' it is compared to filver retined feven times, Pfal. xii. 6. Every line in the word breathes fan6tity, it encourgeth nothing but holinefs. 3. God is holy in his operations, all God doth is holy : he cannot act but like himfelf ; he can no more do an unrighteous action, than the fun can darken, Pfal. cxlv. 17. ' The Lord is holy in all his works.' '2dhj, God is holy primarily : he is the original and pattern of holinefs; holinefs began at him who is the Ancient of days. Sdli/t God is holy efficiently : he is the caufe of all that holi- nefs in others, J ames i. 17. ' Every good and perfect gift, comes from above.' He made the angels holy; he infufed all that Jiolinefs into Chrift's human nature : all the holinefs we have is but a cryltal ftream from this fountain. We borrow all our hClinefs from God ; as the lights of the fdn6tuary were lighted from the middle lamp, lb all the holinefs of others is a lamp lighted from heaven. Lev. xx. S. ' I am the Lord which fanclify you.' God is not only a pattern of holinefs, but he is a principle of holinefs : his fpring feeds all our cillerns, he drops his holy oil of grace upon us. Athhjy God is holy tranfcendently, 1 Sim. ii. 2. * There is none fo holy as the Lord :' no angel in heaven can take the jull dimenfions of God's holinefs. The higheft feraphim is too low of ftature, to meafure thefe pyramids : the holinefs in God is far above the holinefs in faints or angels. 1. It is above the holinels in faints, 1. It is a pure holinefs: the faints' holinets is like gold m the ore, imperfedt; their humility is ftained with pride ; he that hath molt faith had need pray, ' Lord, help my unbelief,' but the holinefs of God is pure, like wine from the grape : it hath not the leaft dalh or tin6ture of impurity mixed with it. 2. A more unchangeable holinels : the faints, though they cannot lofe the habit of holi- nefs (for the feed of God remains], yet they may lofe fome de- grees of their holinels. Rev. ii. 4. ' Thou halt left thy firit love.' Grace cannot die, yet the flame of it may go out ; holi- nefs in the faints is fubje6l to ebbing, but holinels in God is un- changeable ; he never lo(t a drop of hig holinefs : as he cannot have more holinefs, becaufe he is perfectly holy; fo he cannot have lefs holinefs, becaufe he is unchangeably holy. 2. The holinefs in God is above the holinefs in the angels; holinels in the angels is only a quality, which may be lolt, as we lee in the fallen angels : but holinefs in God is his eil'cnce, he IS all over holy, and he can as well lofe his Godhead, as his holinels. Ohjedt. But is he not privy to all the Jim of men 9 He beholds their impurities ; how can this be, and he nut be dejileds- U 2 D9 or THE HOLINESS OF GOD^ Anf. God fees all the fins of men, but is Roraore defiled wifh them, than the inn is defiled with the vapours that aril*; out of the earlli : God iees fin, not as a patron to approve it, but as a judge to puni(i) it. life I. Is God fo infinitely holy? Then fee how unlike to God fin is: Sin is an unclean thing, it is hypeibolicaily evil, Rom. i. 13. It is called an abomination, Deut. vii. 25. God hath no mixture of evil in him : fin hath no mixture of good ; it is the fpirit and quintelFence of evil ; it turns good into evil ; it hath deflowered the virgin-foul, made it red with guilt, and black vviih filth: it is called the accurfed thing, Jofli. vii. 11. No wonder, therefore, that God doth fo hate fin, being i'o un- like to him, nay, fo contrary to him : it (Irikes at his holinefs ; fin doth all it can to fpite God ; fin would not only unthrone God, but ungod him ; if fin could help it, God fhould be God no longer. U/e 2. Is God the Holy One, and is his holinefs his glory ? Then how impious are they, (1.) That are haters of hohnefs? As the vulture hates perfumes, fo they hate this fweet perfume of holinefs in the faints ; their hearts rite againft holinefs : as a man's flomach at a diih he hath an antipathy againft. There is not a greater fign of a perlbn devoted to hell, than to hate one for that thing wherein he is moll like God, his holinefs. (2.) That are defpiiers of holinefs: they defpife the glory of the Godhead, ' Glorious in holinefs.' The defpifing of holinefs is feen in the deriding of it ; is it not fad, men Ihould deride that which fhould fave them? Sure that patient will die that derides the phyfic. The deriding the grace of the Spirit comes near to thedefpit|ng the Spirit of grace. Scoffing Iflimael was cafi; out of Abraham's houfe. Gen. xxi. 9- Such as feoff at holi- nefs, fiiall be caft out of heaven. U/e 2. Of Exhortation : Is God fo infinitely holy, then let us endeavour to imitate God in holinefs, 1 Pet. i. 16. * Be ye holy for I am holy.' There is a twofold holinefs, an holinefs of equality, and an holinefs of fimilitude : an holinefs of equality no man or angel can reach to ; who can be equally holy with God? Who can parallel him in fan6lity? But, 2. There is an holinefs of fimilitude, atid that we muft afpire after, to have fome analogy and refemblance of God's holinefs in us ; be as like him in holinefs as we can : though a taper doth not give fo much light as the fun, yet it doth refemble it. We muft imitate God in holinefs. Qu. Mnji we be like God in holinefs, wherein doth our holinefs covfifl? Anf. In two things, Ift, In om' fuitablenefsto God's nature. 2rf/r/, Our fubjedion to his will. 1. Our holinefs ftands in our fuitablenefs to the nature of OF THE HOLINESS OF GOD. 93 God : hence the faints are faid to partake of the divine nature, 2 Pet. i. 4. which is not a partaking of his efl'ence, but his image. Herein is the faints hoUnefs, when they are the hvely pictures of God : they bear the innage of God's meeknefs, merci- fulnefs, heavenUnefs ; they are of the fame judgment with God, of the fame difpofition ; they love what he loves, and hate what he hates. 2. Our holinefs confifts in our fubje6lion to the will of God: as God's nature is the pattern of holmefs, fo his will is the rule of holinefs. This is our holinefs, (I.) When we do his will, A6ts xiii. 22. (2.) When we bear his will, Mic. vii. y. what he inflids wifely, we fuller willingly. This is our holinefs, when we are fuitable to God's nature, and fubmiffive to his will ; this fhould be our great care, to be like God in holinefs ; our holinefs Ihould be fo qualified as God's ; God's is a real holinels, fuch fhould ours be, Eph. iv. 24. ' Righteoufnefs and true holinefs:' It fhould not be only the paint of holinefs, but the hfe of holinefs ; it fhould not only be like the Egyptian temples, beautified without, but like Solomon's temple, gold within, Pfal. xlv. 13. * I'he king's daughter is ail glorious within.* That I may prefs you to refemble God in holinefs, confider 1. How illuflrious every holy perfon is ; he is a fair glal's in which fome of the beams of God's holinefs fhines forth. We read, Aaron put on his garments for glory and beauty, Exod. xxviii. 2. When we wear the embroidered garment of holi- nefs, it is for glory and beauty. A good Chrlllian is ruddy, being fprinkled with Chrift's blood ; and white, being adorned with holinefs. As the diamond to a ring, fo is holioefs to the foul, that, as Chryfoftom faith, they that oppofe it, cannot but admire it. 2. It is the great defign God carries on in the world, to make a people like himielf in holinefs : what are all the fliowers of the ordinances for, but to rain down righteoufnefs upon us, and make us holy ? What are the promifes for, but to encourage holinefs? What is the fending of the Spirit into the world for, but to anoint us with the holy unction ? 1 John ii. 20. What are all afllictions for, but to make us partakers of God's holi- nefs? Heb. xii. 10. What are mercies for; but loadllones to draw us to holinefs ? What is the end of Chrill's dying, but that his blood might wafh away our unholinefs? Tit. ii. 14. * Who gave himfelf for us, to purify unto himielf a peculiar people.* So that if we are not holy, we crofs God's great defign in the world. 3. It is our holinefs draws God's heart to us: Holinefs is God's image : God cannot choole but love his image where he fees it. A king loves to fee his eftigies upon a piece of coin : Plal. xlv. ' Thouioveft righteoufnefs.' And where doth righ- 94 OF THE HOLINESS OF GOT>. teoufnefs grow, but in an holy heart? Ifa. Ixii. 4. * Thou flialt he c-dWed Hep hzi bah, for the Lord delighted in thee:' It was her holineis drew God's love to her, verfe 12. * They (hall call ■them the hoiy people.' God values not any by their high birth, but their hoiuieis. 4. HoUnels is the only thing that difFerenceth us from the re- probate part of the world : God's people have his leal upon them, 2 Tim. ii. 19. ' The foundation of God llandeth fure, having this feal, the Lord knowelh them that are his. And let all that name the name of Chrift, depart from iniquity.' The .people of God are fealed with a double feal, L Eletlion, * The JLiord knows who are his.' 2. San6lificatvon, ' Let every one depart from iniquity.' As a nobleman is difiinguiflied from another by his lilvcr ftar ; as a virtuous woman is diftinguifhed from an harlot by her chaility ; lb holinefs diftinguifheth between the two feeds ; all that are of God, as they have Chrift for their captain, Heb. ii. 10. lb holinefs is the white colour they wear- 5. Holinels is our honour. Holinefs and honour put together, 1 Theff. iv. 4. Dignity goes along with fan6^ification. Rev. i. t>. ' He hath walhed us from our fins in his blood, and hath made us kings unto God.' When we are walhed and made holy, then we are kings and prielts to God. The faints are called vefl'elsof honour ; they are called jewels, for the fparkliiig of their holinels, becaufe filled with wine of the Spirit : this makes them earthly angels. 6. Holinefs gives us boldnefs with God, Jobxxiii. 26. ' Thou fhalt put away iniquity far from thy tabernacle, and fhalt lift up thy face unto God.' Lifting up the face is an emblem of bold- nels. Nothing can make us fo afliamed to go to God, as fin : a wicked man in prayer may lift up his hands, but he cannot lift up his face. When Adam had loft his holinels, he loft his confidence ; he hid himfeU. But the holy perlbn goes to God, as a child to his father ; his conlcieuce doth not upbraid him with allowing any fin, therefore he can go boldly to the throne ,of grace, and have mercy to help in time of need, 'Heb. iv. 1(5. 7. Holinels gives peace : fin raifeth a ftorm in the confcience, ■ Ubi peccalum ibi procella, Ifa- Ivii. 21. ' There is no peace to the wicked.' Righteoufnel's and peace are put togelhej*. Ho- linels is the root wliich bears this fweet fruit of peace ; righteoul- iiefs and peace kiis each other. 8. Holinels leads to heaven : holinefs is the king of heaven's high-way, Ifa. xxxv. 8. * An high-way (hall be there, and it fiiall be called the way of holinels.' At Rome there was the temple of virtue and honour, and they were to go through the temple of virtue to the temple of honour: fo we muft go through the teniple of holinels to the temple of heaven. Glory ■begins in virtue, 2 Pet. L.3. * Who hath called us to glory and OF god's justice. 95 virtue ?' happinefs is nothing elfe but the quinteflence of holinefs ; holineCs is glory militant, and happinef's holinefs triumphant. Q. What fliall we do to refemble God in holinefs ? Aiif. Have recourfe toChriit's Wood by faith ; it is lavacrum animcBy legal purifications: were types and emblems of it, I John i. 7. The word isaglafsto fhew usourfpots, and ChrilVs blood is a fountain to wa(h them away. 2. Pray for an holy heart, PC. li. 10. * Create in me a clean heart, O God.* Lay thy heart before the Lord, and fay. Lord my heart is full of leprofy ; it defiles all it toucheth : Lord, I am not fit to live with fuch aii heart, for I cannot ho- nour thee ; nor die with fuch an heart, for I cannot fee thee. O create in me a clean heart ; fend thy Spirit unto me, to re- fine and purify me, that I may be a temple fit for thee the holy God to inhabit. 3. Walk with them that are holy, Prov. xiii. 20. * He that walketh with the wife fhall be wife.* Be among the fpices, and you will fmell of them. Aflbciation begets alTimulation : nothing hath a greater power and energy to effect holinefe then the communion of faints. OF GOD'S JUSTICE *^ The next attribute is God's juftice: all God's attributes are identical, and are the fame with his eifence. Though he hathfeveral attributes whereby he is made known to us, yet he hath but one eifence. A cedar tree may have feveral branches, yet it is but one cedar. So there are feveral attributes of God whereby we conceive of him, but one entire eifence. Well then, concerning God's jultice, Deut. xxxii. 4. ' Juft and right is he.' Job xxxvii. 23. ' Touching the Almighty ; we cannot find him out ; he is excellent in plenty ofjuitice.' God. is faid to dwell in juftice, Pfal. Ixxxix. 14. ' Jultice and judg- ment are the habitation of thy throne.' In God power and juftice meet. Power holds the Iceptre, and jultice holds the brjhince. ^, What is God'sjnjiice? ATif. " Juftice is to give every one his due." God's juftice is the re6titude of his nature, whereby he is carried to the doing of that which is righteous and equal ; Prov. xxiv. 12. ' Shall not he render to every man according to his works?' God is an impartial judge; hejadgeth the caufe: men oft judge the per- fon, but not the caule ; \vhich is not juftice, but malice : God judgeth the caufe,' Gen. xviii. ^1. 'I will go down and lee whether they have done according to the cry which i^ come up 96 OF god's justice- unto me.* When the Lord is upon a punitive a6l, he weighs things in the balance, he doth notpunifh raflily ; he doth not go in the way of a riot, but a circuit, againft offenders. Con- cerning God's juftice, I fhall lay down theie fix pofitions. 1. God cannot but bejuil. His holinefs is the caufe of his juUice. Holinefs will notlutFer him to do any thing but what is righteous. He can be no more unjuft than he can be unholy. 2. God's will is the fupreme ruleof jullice ; it is the ftandard of equity. His will is wifeand good. God wills nothing but what isjuft ; aud therefore it is juil bccaufe he wills it, 3. God doth juftice voluntarily : juft;ice flows from his nature. Men may a6l unjuftly, becauie they are bribed or forced : God will not be bribed^ becaufe of his juftice ; he cannot be forced, becauie of his power. He doth juftice out of love to juftice, Heb. i. 9. * Thou loveft righteoulhefs.' 4. Juftice is the perfe6lion of the divine nature. Ariftotle faith, "juftice comprehends in it all virtues." To fay God is juft, is to fay, he is ail that is excellent : perfedions meet in him, as lines in a centre. He is not only juft, but juftice it- felf. 5. God never did, nor can do the leaft wrong to his creature, God's jullice hath been wronged, but never did any wrong. God doth not go according to the J ummitm jus ^ or rigour of the law ; he abates fomething of his feverity. He might inflict hea- vier penalties than he dolh, Ezra ix. 14. * Tho haft puniftied Us lefs than our iniquities deferve ;' our mercies are more than we deferve, and our puniftiments lefs. 6. God's juftice is fuch, that it is not fit for any man or an- gel to expoftulate with God, or demand a reafon of his actions. God hath not only authority on his fide, but equity : ' He lays judgment to the line, and righteoufnefs to the plummet,' lib. xxviii. 17. and it is below him to give an account to us of his proceedings. Which of thefe two is fitteft to take place, God's juftice or man's reafon ; Rom. ix. 20. ' Who art thou, O man, that replieft againft God ?' The plumb line of our rea- fon is too fhort to fathom the depth of God's juftice, Rom. xi. S3. * How unfearchable are his judgments.?' We are to adore God's juftice, where we cannot lee a reafon of it. Now God's juftice runs in two channels : It is feen ifl^Ml'^ things, the diftribution of rewards and punifhments. *^ 1. In rewarding the virtuous; Pf. Iviii. 1]. * verily there is a reward for the righteous.' The faints fliall not ferve him for nought, he will reward pneces et lachrywas ; though they may be loolers for him, they ftiall not be looters by him, Heb. vi. 10. ' God is not unrighteous to forget your work and labour of love which you have fliewed to his name.' He gives a r«- OP €od's justice. 07 ward, not that we have deferved it, but becaufe he hath pro- mifed it. 2. He isjuflin punifhing offenders. And he isjufl, 1. Be- caufe he punilheth finners by a law. * Where there is no law there is no tranfgreirion,' Rom. iv. 15. But God hath given men a law, and they break it, therefore he punilheth them juil- ly. 2. God is juft in punifhing the wicked ; becaufe he never puniftied them, but upon full proof and evidence. What grea- ter evidence than for a man's own confcience to be witnefs againfthim? There is nothing God chargeth upon a finner, but confcience doth fet feal to the truth of it. Ufe 1. See here another flower of God's crown, he is juft and righteous. He is the exampler and pattern of juftice. ObJ. But how doth it feem to ftand with God's juftice, that the wicked ftiould profper in the world ? Prov. xii. 1. * Where- fore doth the way of the wicked profper' This hath been a great ftumbling, and been ready to make many queftion God's juftice. Such as the higheft in fin, are higheil in power. Di- ogenes feehig Harpalusa thief go on profperoufly, laid, ** Sure God hath caft off the government of the world, and minded not how things went here below." Anf. I. The wicked may be fometimes inftruments to do God's work; though they do not defign his glory, yet they may promote it. Cyrus, (Ezra i. 7.) wasinftrumental in the building of God's temple in Jerufalem. There is Ibme kind of juftice, that they (hould have a temporal reward : God lets them profper, under whofe wing his people are ftieltered. God will not be in any man's debt, Mai. i. 10. * who hath kindled a fire on my altar for nought ?' 2. God lets men go on in fin, and profper, that he may leave them more inexcufeable. Rev. ii. 21. * I gave her fpace to re- pent of her fornication.' God adjourns the feffions, fpinsout his mercies towards finners: and if they repent not, his patience will be a witnefs againft them, and his juftice will be more cleared in their condemnation, Pf. li. 4. ' That thou mighteft bejuftified when thou fpeakeft, and be clear when thoujudgeft.' 3. God doth not always let the wicked profper in their fin ; fome he doth punifli openly, that his juftice may be taken no- tice of, Pfal. ix. 16. * The Lord is known by the judgment which he executeth :' that is, his juftice is feen by ftriking men dead in the very a6t of fin. Thus he ftruck Zimri and Cozbi in the a6t of uncleannefs. 4. If God let men profper a while in their fin, his vial of wrath is all this while filling ; his fword is all this time whet- ting : and though God may forbear men a while, yet long fore- bearance is no forgivenefs. The longer God is in taking his Vol. I. No. 3. N C8 or god's justice. blow, the heavier it will be at laft : as long as there is eterhity, God hath time enough to reckon with his enennies. Juftice may be as a lion afleep, but at laft this lion will awake, and roar upon the finner. Do not Nero and Julian and Cain now meet with God's juftice. Ohj. But God's own people lulFer great afflictions, they are injured and perfecuted, Pf. Ixxiii. 14. All the day lon^ have I been plaijued and chaftened every morning. How doth this ftand with God's juftice ? Anf. I. That is a true rule of St. Auftin, Judicia Dei pojfunt ejje occulta, non injujfa : " God's ways of judgment are (bme- times lecret, but never unjuft." The Lord never afflidts his people without a caufe ; fo that he cannot be unjuft. There is fome good in the godly, therefore the wicked aftli6l them ; there is fome evil in them, therefore God affli6ts them. God's own children have their blemiflies, 2 Chron. xxviii. 10. ' Are there not with you, even with you, fins againft the Lord .^* Thefe fpiritual diamonds have they no flaws.? Do we not read of the • fpots of God's children ?' Deut. xxxii. 10. Are not they guilty of much pride, cenforioufnefs, paftion, worldlinefs.^ Tho' by their profeirion, they feem to refemble the birds of pa- radife, to fly above and feed upon the dew of heaven : yet, as the ferpent, they lick the duft. And thefe fins of God's peo- ple do more provoke God than others, Deut. xxxii. 19. *Becaufe of the provoking of his Ions and daughters.' The fins of others pierce Chrift's fide, thefe wound his heart : thereforeis not God juft in all the evils that befal them? Amos iii. 2. * You only have I known of all the families of the earth, therefore will I punifli you for your iniquities.' I will punifli you fooner, furer, forer than others. 3. The trials and fuflerings of the godly are to refine arfd pu- rify them. God's furnace is in Sion, Ila. xxxi. 9. Isit any injuf- tice in God to put his gold into the furnace to purify it } Is it any injuftice in God, by affli6ting his people, to make them partakers of his holinefs? Heb. xii. 10. What doth more proclaim God's faithfulnefs, than to take a courfe with them as may make them better.? Pf. cxix. 75. 'In faithfulnefs thou haft corre6ted me.* 3. What injuftice is it in God to infli6l a lefler punifhment, and prevent a greater ? The beft of God's children have that in them, which is meritorious of hell : now, I pray, doth God do them any wrong, if he ufeth only the rod, where they have de- ferved the fcorpion ? Is the father unjuft, if he only corre6ts his child, who hath deferved to be difinherited ? If God deals lb fa- vourably with his children, he only puts wormwood in their cup, whereas he might put fire and brimftone : they are rather to admire his mercy, than complain of his injuftice. OF god's JUSTICE. 99 Ohj. How can it (land with God's juftice, that all men, be- ing equally guilty by nature, God (hould pafs by one and fave another ? Why doth not he deal with all alike ? All/. Rom. ix. 14. * Is there unrighteoufnels with God ? God forbid.' Jobviii. 3. ' Doth the Almighty pervert jullice .?' 1. God is not bound to give an account ol his actions to his creatures. If none may fay to a king, 'What doeft thou .?' Eccl. viii. 4. much lefs to God. It is fulficient : God is Lord paramount, he hath a Ibvereign power over his creatures, there- fore can do no injuftice, Rom. ix. 21. ' Hath not the potter power over the clay, of the fame lump to make one veilel to honour, and another to diftionour?' God hath a liberty left in liis own breaft, to fave one, and not another ; and his juftice is not at ail impeached or blemiftied. If two men owe you money, you may, without any injuftice, remit the debt to one, and ex- act it of the other. If two malefa6lors be condemned to die, the king may pardon the one, and not the other : he is not un- juft if he lets one fuffer, becaufe he otiended the law ; nor if he fave the other, becaufe he will make ufe of his prerogative as he is king. 2. Though fome are laved aad others perilh, yet there is no unrighteouihefs in God ; becaufe, whoever periflieih, his dedruction is of himfelf, Hof. xiii. 9. * O Ifrael, thou hall deftroyed thyfelf.' God offers grace, the finner refufeth it ; is. God bound to give grace .f* If achirurgeon comes to heal a man's wound, he will not be healed, but bolts out his chirurgeon ; is the chirurgeon bound to heal him ? Prov. i. 24. * I have called, and ye refufed.' Pfal. Ixxxi. II. ' Ili^ael would !^ne of me.* God is not bound to force his mercies upon men : if they wil- fully oppofe the ofter of grace, their fin is to be taxed as the caufe of their perifhing, and not God's juilice. 2. Seethe difference between God and a great part of the world. They are unjuft, 1. In their courts ofjudicature ; they pervert juftice, Ifa. x. 1. * They decree unrighteous decrees.' The Hebrew word for a judge's robe, fignilies prevarication, deceit, or injuftice: it is often truer of the judge than of the robe; the judge deferves rather to have that name than the robe. What is a good law, without a good judge .^ Injuftice lies in two things, either not to punifh where there is a faulty or, to punifh where there is no fault! how frequent! again, (2.) Unjuft in their dealings. This is, 1. Either inufingfalfe weights, Hof. xii. 7. 'The balances of deceit are in his hand.*. It is fad, to have the Bible in one hand, and falfe weights in the other. Or, 2. In adulterating commpdities, Ifa. i. 22. * Thy wine is mixed with water ;' when they mix bad grain with good, yet fell it for pure grain. I can never beiieve he is good in the iiril table, who is not good in the fecoud. He can* N 2 100 OF god's justice. not be godly who is not juft. Though God doth not bid you be omnipotent, as he is, yet be juft, as he is. Ufe 2. Imitate God in juftice. Let Chrift's golden maxim beobferved. Mat. vii. 22. * What you would have men to do to you, do ye even Co to them.* You would not have them wrons; you, neither do you them ; rather fuffer wrong, than do wrong, I Cor. vi. 7. * Why do ye not rather take wrong?' O be exemplary for juftice ! Let juftice be your ornament, Job xxi\'. 14. 'I put on righteoufnefs (viz. juftice) as a robe and a diadem.' A robe, for its graceful beauty ; and I put it on, et enduebam jiijiitiam. A judge puts on his robe, and puts it oft again at night, but Job did ITo put on juftice, as he did not put it oft" till death, femper veftiti. We muft not lay oft^ this robe of juftice, till we lay down our tabernacle. If you have any thing of God in you, you will be like him. By every un- juft action you do deny yourielves to be Chriftians, you ftain the glory of your profeftion ; heathens will rife up in judgment againft you : the ftjn might fooner alter his courfe than he could be turned from doing juftice. Ufe3. If God be juft, there will be a day of judgment. Nov/ things are out of courfe ; fin is rampant, faints are wronged, they are often caft in a righteous caufe, they can meet with no juftice here, juftice is turned into wormwood ; but there is a day coming, when God will fet things right ; he will do every man juftice ; he will crown the righteous, and condemn the wicked. Acts xvii. 31. * He hath appointed a day,' &c. If God be a juft God^ he will taike vengeance. God hath given men a law to live by, they break it ; there muft be a day for the execution ofoftenders: a law not executed, is but like a wooden dagger, for a ftiew. At the laft day, God's fword Ihall be drawn out againft otTenders ; then his juftice ftiall be revealed before all the world, ' God will judge in righteouf- nefs,' Acts xvii. 31. ' Shall not the Judge of all the earth do right?' Gen. xviii. 25. The wicked fliall drink afea of wrath ; but not ftp one drop of injuftice. At that day ftiall all mouths be ftopt, and God's juftice (hall be fully vindicated from all the cavils and clamours of unjuft men. U/e 4. Comfort to the true penitent ; as God is a juft God, he will pardon him. Ho77io agnofcit, Deus ignofcit. I John i. y. * If we confefs our fins, (i. e. confefs andforfake) he is juft to forgive us our fins.* Not only merciful but juft? Why juft ? Becaufe he hath promifed to forgive fuch ? Prov. xxviii. 13. If thy heart hath been broken for and from fin, thou mayeftnot only plead God's mercy, but his juftice for the pardoning thy fm. Shew him his hand and feal, he cannot deny himfelf. THE MERCY OF GOD. IGl THE MERCY OF GOD. The next attribute is God's goodnefs or mercy : mercy is the refult and effe(5l of God's goodnefs, PI", xxxiii. 5. Pi", cxiv. 6i. So then this is the next attribute, God's goodnefs or mercy. The moft learned of the heathens thought they gave their god Jupiter two golden characters, when they ftyled him Good and Great ; both thefe meet in God, Goodnefs and Great' nej's, majefty and mercy. God is, 1. Effentially good in himfelf. And 2. Relatively good to us. They are both put together, Pf. cxix. 68. ' Thou art good, and dolt good.' This relative goodnefs is nothing elfe but his mercy, which is an innate propenfenefs in God, to pity and fuccour fuch as are in mifery. Concerning God's mercy. Ift, I fliall lay down thefe twelve pofitions, 1. It is the great defign of the fcripture to reprefent God as merciful. This is a loadftone to draw finners to him, Exod. xxxiv. 6. ' The Lord merciful, gracious, long-fuffering, abundant in goodnefs,' Sec. Here are fix expreOlions to fet forth God's mercy, and but one to fet forth his juftice : who will by no means clear the guilty, Pf. Ivii. 10. * God's mercy, is far above the heavens,' cviii. 4. God is reprefented as a King and a rainbow was about his throne. Rev. iv. 23. The rainbow was an emblem of mercy, the fcrip- ture doth oftner reprefent God in his white robes of mercy than with his garments rolled in blood ; oftner with his golden fcep- tre, than his iron rod. Pqfition 2. God is more inclinable to mercy than wrath. Mercy is his darling attribute, which he nioft delights in, Mic. vii. 13. ' AJercy pleafeth him.' It is delightful to the mother, faith Chrylbftom, to have her breatts drawn : fo it is to God, to have the breafls of his mercy drawn, Ifa. xlvii. 4. ' Fury is not in me ;' that is, 1 do not delight in it. A6ts of feverity are rather forced from God, he doth not afili6t willingly. Lam. iii. 33. The bee nattjially gives hisney, it (tings only when it is provoked ; God doth not punifli till he can bear no longer, Jer. xliv. 22. * bo that the Lord could bear no longer, becaufe of the evil of your doings.' Mercy is God's right hand, that he is moft ufed to ; intlicting of punilhment is called God's ftrange work, Ifa. xxviii. 21. He is not ufed to it. And when the Lord would (have oil" the pride of a nation, he is laid to hire a razor, as if he had none of his own, Ifa. vii. 20. ' He Ihall fhave witli a razor that is hired.' ' He is flow to anger,' Pial. ciii. 28. * But ready to forgive,' Pfal. Ixxxvi. 5. Pofition 3. There is no condition, but we may fpy mercy 103 THE MERCY OF GOD. in it : when the church was in captivity, (he cries out, * It is of the Lord's mercies that we are not confumed,' Lam. iii. a^. Geof^raphers write of Syracufe in Sicily ; it is fo fituated, that the ilin is never out of light. In all afflictions we may fee fotne fun-(hine of mercy. That outward and inward troublesdo not come together, is mercy. Pojition 4. Mercy fweetens all God's other attributes : God's holinels without mercy, and his juftice without mercy, were terrible. When the water was bitter, and IlVael could not drink, Mofescaii a tree into the water, and then they were made fweet. How bitter and dreadful were the other attributes of God, did not mercy IWeeten them ! Mercy fets God's power on work to help us ; it makes hisjullice become our friend ; it fliall avenge our quarrels. Pofition 5. God's mercy is one of the mod orient pearls of his crown : it makes his Godhead appear amiable and lovely: A¥hen Mofes faid to God, * I befeech thee ihew me thy glory ;* the Lord anfwered him, * I will make all my goodnefs pafs be- fore thee, and I will ihew thee mercy,' Exod. xxxiii. ly. God's mercy is his glory ; his holinefs makes him illullrious ; his mercy makes him propitious. Pofition Q. Even the worll tafte of God's mercy ; fuch as fight againft God's mercy, tafte of it : the wicked have Ibme crumbs from mercy's table; ' The Lord is good to all,' Pfal. cxlv. 5. The fweet dew drops on the thidle, as well as the rofe. The diocefe where mercy vifits is very large : Pharaoh's head was crowned though his heart was hardened. Po/itiun 7. Mercy coming to us in a covenant is fweeteft : it was mercy that God would give Ifrael rain, and bread to the full, and peace, and vi6lory over their enemies. Lev. xxvi. 4, 5, G. But it was a greater mercy that God would be their God, ver. 12. To have health is a mercy, but to have Chrift and lalvation is a greater mercy ; this is like the diamond in the ring, it cafts a more fparkling luftre. Pojition 8. One a6l of mercy engageth God to another. Men argue thus, I have fliewnyou kindnefs already, therefore trouble me no more : but, becaufe God hath Ihewn mercy, he is more ready flill to fhew mercy; his mercy in election makes him jullity, adopt, glorify ; one a6t of mercy engageth God to more. A parent's lave to his child, makes him always giving. Pojition Q. All the mercy in the creature is derived from God, and is but a drop of this ocean : the mercy and pity a mother hath to her child is from God ; he that puts the milk in her bread, puts the compafTion in her heart: therefore God is called ' The Father of mercies,' 2 Cor. i. 3. becaufe he begets all the mercies in the world. If God hath put any kindnefs THE MERCY OF GOD. 103^ into the creature, how much kindneds is in him who is the Fa- ther of mercy ? Pojition 10. God's mercy, as it makes the faints happy, fo it fhould make them humble. Mercy is not the fruit of our goodnefs : but the fruits of God's goodnefs. Mercy isanahns that God beftows ; they have no Caufe to be proud, that live upon the ahns of God's mercy, Job x. 15. * If 1 be righteous, yet will I not lift up my head :' all my righteoufnefs is the etfeCt of God's mercy, therefore I will be humble, and will not lift up my head. Pojition 11. It is mercy (lays the fpeedy execution of God's juftice. Sinners continually provoke God, and make ' the fury come up in his face,' Ezek, xxxviii. 18. Whence is it God doth not prefer.tly arreft and condemn them ? It is not that God cannot do it, for he is armed with omnipotence, but it is from God's mercy ; mercy gels a reprieve for the finner, and itops the fpeedy procefs of juftice. God would, by his good* neis, lead finners to repentance. Po/ition 12. It is dreadful to have mercy witnefs againfb one: how fad was it with Haman, when the queen herfelfac- cufed him? Efth. vii. 6. So, when this queen of mercy Ihall Hand up againll a perfon and accule him, it is only mercy that favesa iinner. Now, how fad to have mercy become an enemy ? if mercy be an accufer, who fliall be our advocate ? The finner never efcapes hell, when mercy draws up the indi6tment. I might fliew you feveral fpecies or kinds of mercy ; prevent- ing mercy, fparing mercy, fupplying mercy, guiding mercy, accepting mercy, healing mercy, quickening mercy, fupporting mercy, forgiving mercy, correcting mercy, comforting mercy, delivering mercy, crowning mercy : but I Ihall fpeak of the qualifications or properties of God's mercy. 1. God's mercy is free. To let up merit is to deftroy mercy: nothing can delerve mercy, becaufe we are polluted in our blood ; nor force it ; we may force God to punilh us, not to love us, Hof. xiv. 4. * I will love them freely.' Every link in the chain of fdlvation, is wrought and interwoven with free grace. Elec- tion is free, Eph. i. 4. * He hath chofen us in him, according to the good pleafure of his will.' J unification is free, Rom. iii. 24. * Being juftified freely by his grace.' Salvation is free, Titus iii. 5. ' According to his mercy he faved us.' Say not then, I am unworthy; for mercy is free: if God (hould fliew mercy only to fuch as are worthy, he would fliew none at all. 2. God's mercy is an overflowing mercy ; it is infinite, Pf. Ixxxvi. 5. * Plenteous in mercy,' Eph. ii. 4. * Rich in mercy,' PfaJ. li. 1. ' Multitude of mercies.' The vial of wrath doth but drop, but the fountain of mercy runs. The fun is not ib full of light, as God is of mercy : God hath morning mercies, Lam. 104 THE MERCY OF GOD. ii. 24. * His mercies are new every morning;' and night mer- cies, Pfalm xlii. 8. * In the night his fong (hall be with me.' God hath mercies under heaven, thofe we tafte of; and in hea- ven, thofe we hope for. 3. God's mercy is eternal, Pfal. ciii. 17. * The mercy of the Lord is from everlaiting to everlafting.' It is repeated twenty- fix times in one Pfalm, ' His mercy endureth for ever :' Plalm cxxxvi. The fouls of the blefled (hall be ever bathing them- felves in this fweet and pleafant ocean of God's mercy. God's anger to his children lads but a while, Pfalm ciii. 9. * But his mercy lafts for ever.* As long as he is God he will be fliewing mercy ; as his mercy is overflowing, fo ever flowing. Uj'e 1. Of Information. It (hews us how weare to look upon God in prayer, not in his judge's robes, but clothed with a rain- bow, full of mercy and clemency ; add wings to prayer. When Jefus ChriJl; afcended up to heaven, that which made him go up thither with joy was, * I go to my Father ;' (b that which iliould make our hearts afcend with joy in prayer, is, ' We are going to the Father of mercy, who fits upon the throne of grace;* go with confidence in this mercy ; as when one goes to a fire, it is not doubtingly, perhaps it will warm ye, perhaps not. Ufe 2. Believe in his mercy, Pfalm Hi. 8. * I will truft in the mercy of God for ever.' God's mercy is a fountain opened, let down the bucket of faith, and you may drink of this foun- tain of falvation. What greater encouragement to believe than God's mercy ? God counts it his glory to befcattering pardons ; he is defirous that finners fhould touch the golden fceptre of his mercy and live. And this willingnefs to (hew mercy appears two ways : 1. By his entreating of finners to come and lay hold on his mercy, Rev. xxii. 17. * Whofoever will, come, and take the water of life freely.' Mercy woos finners, it even kneels down to them. It were (Irange for a prince to intreat a condemned man to accept a pardon. God faith, Poor finner, futfer me to eve thee, be willing to let me fave thee. 2. By bis joyfulnefs when finners do lay hold on his mercy. What is God the better whether we receive his mercy, or not ? What is the fountain profited, that others drink of it? Yet, fuch is God's goodnefs, that he rejoiceth at the falvation of finners, and is glad, when his mercy is accepted of. When the prodigal fon came home, how glad was the father? and he makes a feafl, toexprefs hisjoy : this wasbuta type or emblem, to fliew how God rejoiceth when a poor finner comes in, and lays hold of his mercy. What an encouragement is here to be- lieve in God ? He is a God of pardons, Neh. ix. J 7. Mercy pleafeth him, Mic. vii. 18. Nothing doth prejudice us but unbelief. Unbelief flops the current of God's mercy from THE MERCY OF GOD. 105 running ; it fhuts up God's bowels, clo(eth the orifice of Chrift's wounds, that no healing virtue will come out. Mat. xiii. 58. • He could do no mighty works there, becaufe of their unbe- lief.' Why doll thou not believe in God's mercy ? Is it thy fins difcourage ? God's mercy can pardon great fins, nay, becaufe they are great, Pfal. xxv. 11. The fea covers great rocks as well as lelfer fands ; fome that had an hand in crucitying Chrift^ found mercy. As far as the heavens are above the earth, fo far is God's mercy above our fins, Ifa. Iv. 9. What will tempt us to believe, if not the mercy of God. Ufe 3. Of caution. Take heed of abufing this mercy of God. Suck not poifon out of the fweet flower of God's mercy : do not think, that becaufe God is merciful, you may go on in fin ; this is to make mercy become your enemy. None might touch the ark but the priells, who by their office were more holy : none may touch this ark of God's mercy, but fuch as are refolved to be holy. To fin becaufe mercy abounds, is the devil's logic. He that lins becaufe of mercy, is like one that wounds his head, becaufe he hath a pluifter: he that fins becaufe of God's mercy, fliall have judgment without mercy. Mercy abufed turns to fury, Deut. xxix. \Q, 20. * If he blefs himfelf, faying, I (hall have peace though I walk after the imaginations of my heart, to add drunkennels to thirft, the Lord will not fpare him, but the anger of the Lord, and hisjealoufy, fliallfmoke againll that man.' Nothing fweeter than mercy, when it is improved ; nothing fiercer, when it is abufed ; nothing colder than lead, when it is taken out of the mine : nothing more Icalding than lead, when it is heated. Nothing blunter than iron, nothing fharper, when it is whetted, Pfal. ciii. 17. ' The mercy of the Lord is upon them that fear him.' Mercy is not for them that fin and fear not, but for them that fear and fin not. God's mercy is an holy mercy ; where it pardons, it heals. Q. What Piall we do to he interejied in God's mercy ? Anf. 1. Be fenfible of your wants. See how you fi:and in need of mercy, pardoning, faving mercy. See yourit;lf orphans ; Hof. xiv. 3. ' In thee the fatlierlefs findeth mercy.' God be- fl;ows the alms of mercy only on fuch as are indigent. Be emptied of all opinion of feU'Worthinels. God pours thegoldea oil of mercy into empty velfels. 2. Go to God for mercy, Pfal. li. i. ' Have mercy upon me, O God !' Put me not off with common mercy that reprobates may have ; give me not only alcorns, but pearls. ; give me not only mercy to feed and clothe me, but mercy to fave me ; give me the cream of thy mercies : Lord ! let me have mercy and loving-kindnels, Pfal. ciii. 4. ' Who crowned thee with loving- kindnefs and tender mercies. Give me fuch mercy as fpieaks thy electing love to my Ibul. O pray for mercy! God haljl. Vol. I. No, 3. O 106 THE MERCY OF GOD. treafures of mercy ; prayer is the key that opeiii? thefe treafures ; and in prayer, be lure to carry Chriil in your arms; all the mercy comes through Chrill; 1 Sam. vii. Q. Samuel took a fucking lamb; carry the Lanib Clirift in your arms, go in his nan)e, prelent his merits: lay, Lord! here is Chrilt's blood, which is the price of my pardon : Lord, (hew me mercy, be- caufe Chrill hath purchaied it. Though God may retufe u.s when we come for mercy in our own name, yet not when we come in Chrill's name: plead Chrili's t'atisfadlion, and this is fuch an argument as God cannot deny. Uj'e 4, It exhorts luch as have found mercy, to three things : 1. To be upon Gerizzim, the mount of bleffing and praifing. They have not only heard the King of heaven is merciful, but they have found it lb : the honey-comb of God's mercy hath dropt upon them ; when in wants, mercy fupplied them ; when they were nigh unto death, mercy raifed them from the lick-bed ; when covered with guilt, mercy pardoned them, Plal. ciii. 1. • Blefs the Lord, O my Ibul, and all that is within me, blels his holy name.' O how Ihould the veffels of mercy run over with praife! 1 Tim. i. 13. ' Who was before a perfecutor, and in- jurious : but I obtained mercy.' I was bemiracled with mercy ; as the fea overflows and breaks down the banks, fo the mercy of God did break down the banks of my fin, and mercy did fweetly flow into my foul. You that have been monuments of God's mercy, fliould be trumpets of praife ; you that have tailed the Lord is gracious, tell others what experiences you have had of God's mercy, that you may encourage them to leek to him for mercy, Pfal. Ixvi. 16. * I will tell you what God hath done for my ibul;' when I found my heart dead, God's Spirit did come upon me mightily, and the blowing of that wind made the withering flowers of my grace revive. O tell others of God's goodnefs, that you may let others a blelTing him, and that you may make God's prailes live when you are dead. 2. To love God. Mercy fliould be the attra6live of love ; Pfal. xviii. 1. * I will love thee, O Lord, my llrength.' The Hebrew word for love, fignifies love out of the inward bowels. God's juflice may make us fear him, his mercy may make us love him. If mercy will not produce love, what will? We are to love God for giving us our food, much more for giving us grace ; for Iparing mercy, much more for laving mercy. Sure that heart is made of marble, which the mercy of God will not dilfolvein love. " I would hate my own foul, (laith St. Au- gulline) if I did not find it loving God." 3. To imitate God in fliewing mercy. God is the Father of mercv ; Ihew yourl'elves to be his children, by being like him. St. Anibrofe laith. The lum and definition of religion is. Be rich in works of mercy, be helpful to the bodies and fouls of OF THE TRUTH OF GOD. 107 others. Scatter your golden feeds ; let the lamp of your pro- fefTion be filled with the oil of charity. Be merciful in giving and forgiving. ' Be ye merciful as your heavenly Father is merciful.' OF THE TRUTH OF GOD. The next attribute is God's truth ; Deut. xxxii. 4. * A God of truth, and without iniquity ; juil and right is he,' Pfal. Ivii. 10. ' For thy mercy is great unto the heavens, and thy truth unto the clouds.' A God of truth, PCal. Ixxxvi. 15. — * Plenteous in truth.' God is the truth. He is true, I. In a phyfical fenCe ; true in his being : he hath a real fubfillence, and gives a being to others. 2. He is true in a moral fenfe; he is \xwe fine errore , without errors ; etfinefallacia, without deceit. God is Primaveritas, the pattern and prototype of truth. There is nothing true but what is in God, or comes from God. I fhall now fpeak of God's truth, as it is taken from his veracity in making good his promiles, 1 Kings viii. 56. * There hath not failed one word of all his good promife :' the promife is God's bond, God's truth is the feal let to his bond. This is the thing to be explicated and difculfed, God's truth in fulfilling his pro- mi Its. There are two things to be obferved in the promifes of God to comfort us : 1. The power of God, whereby he is able to fulfil the promife. God hath proniifed tofubdue our corruption, Mic, vii. 19. ' He will fubdue our iniquities.' O ! faith a be- liever, my corruption is fo flrong, that fure I fliall never get the maftery of it: Thus Abraham looked at God's power, Rom. iv. 21. ' Being fully perfuaded that what God had nromifed he was able to perform.' He believed, that that God, who could make a world, could make dry breafts give fuck. This is faith's fupport, there is nothinij too hard for God. He that could bring water out of a rock, is able to bring to pais his promifes. 2. The truth of God in the promifes : God's truth is the feal fet to the promife, Tit. i. 2. * In hope of eternal life, which God that cannot lie hath promifed.' Eternal life, there is the fweetnefs of the promife : God which cannot lie, there is the certainty of it. Mercy makes the promife, truth fulfils it. God's providences are uncertain, but his promifes are the ' fure mercies of David,* A6ls xiii. 24. ' God is not a man that he fliould repent,' I Sam. xv. 2f>. The word of a prince cannot always be taken, but God's promife is inviolable. God's truth is one of the richeil jewels of his crown, and he hath pawned this jewel in a promife, 2 Sam. xxiii. 5, ' Allho' my houfe be O 2 tOS OF THE TRUTH OF GOD. not fo with God, yet he hath made with me an everlafting cove- nant, ordered in all things, and fure.' [Although n^y houfe he not Jo'] that is, though 1 fail much of that exa6t purity the Lord requires, yet he hath made with mean everlafting covenant, that he will pardon, adopt, and glorify me; and this covenant is ordered in all things andywre; ' The elements fhall melt with fervent heat ;' but this covenant abides firm and inviolable, being fealed with the truth of God : nay, God hath added to his word, his oath, Heb. vi. 17- wherein God pawns his being, life, rigli- teoufnefs to make good the promife. If, as oft as we break our vows with God, he fhould break promile with us, it would be very fad ; but his truth is engaged in his promile, therefore it is like the law of the Medes and Perfians, which cannot be al- tered. " We are not (faith Chryfollom) to believe our fenfes fo much, as we are to believe the promiles, &c." Our fenfes may fail us, but the promife cannot, being built upon the truth of God; God will not deceive the faith of his people, nay, he cannot; ' God, who cannot lie, hath promiled :' hecanas well part with his Deity, as his verity. God isfaid to be ' abundant in truth,' Exod. xxxiv. 0. What is that? vk. If God hath made a promife of mercy to his people, he will be fo far from coming Ihort of his word, that he will be better than his word ; God often doth more than he hath laid, never lefs. He is abundant in truth. 1. The Lord may fometimes delay a promife, but he will not deny : he may delay a promife : God's promife may lie a good while as feed under ground, but at lad it will fpring up into a crop. God promifed to deliver Ifrael from the iron fur- nace, but this promife was above four hundred years in travail before it brought forth. Simeon had a promife that he fhould not depart hence, ' till he had feen the Lord's Chrifl.* Luke ii. 20. but it was a long time firft, but a little before his death, that he did fee Chrift. But though God delay the promife, he will not deny. Having given his bond, in due time the money will be paid in. 2. God may change his promife, but he will not break his promile. Sometimes God doth change a temporal promife into a fpiritual, Pfal. Ixxxv. 12. * "^I'he Lord fliall give that which is good :* perhaps this may not be fulfilled in a temporal fenfe, but a fpiritual. God may let a Chriftian be cut fhort in tem- porals, but God makes it up in fpirituals. If he doth not in- creafe the balket and the ilore, he gives increafe of faith, and inward peace : here he changeth his promife, but he dolh not break it, he gives that which is better. If a man promifeth to pay me in farthings, and he pays me in a better coin, in gold, he doth not break his promile; Pfal. Ixxxix. 33. * I will not fuffer my faithfulnels to fail ;' In the Hebrew it is, to lie. OF THE TRUTH OF GOD. 109 Obj. 1. But how doth this con/iji icith the truth of God ? He faith. He will have all to be laved, 1 Tim. ii. 4. yet fome peri/h. Anf. St. Auftin underftands it, not of every individual per- fon, but Ibme of all forts Ihall be Caved : as in the ark, God laved all the living creatures ; not every bird or fifh were faved, for many perilhed in the flood ; but ail, that is, fome of every kind were faved ; fb God will have all to be faved, that is, fome of all nations. Obj. It isfaid, Chriji died for all; ' he is the Lamb of God, that takes away the fins of the world,' John i. 2<). how doth this conjiji ivith God's truth, when fome are veffels of wrath, Rom. ix. 22. Anf, \. We muft diflinguifli of world. The world is taken either in a limited fenfe, for the world of theele«5l; or in a la'rger fenfe, for both elecland reprobates. * Chriil takes away the fins of the world,' that is, the world of the ele6t. 2. We muil dillinguifli of Chrill's dying for the world. Chrift died fufficlently for all, not efle6lually. There is the value of Chrill's blood and the virtue : Chrift's blood hath value enough to redeem the whole world, but the virtue of it is applied only to fuch as believe : Chrift's blood is meritorious for all, not efficacious. All are not laved, becaufefome put away falvation from them, A6ts xiii. 46. and vilify Chrift's blood, counting it an unholy thing, Heb. x. ^29. Ufe 1. Here is a great pillar for our faith, the truth of God. Were not he a God of truth, how could we believe in him ? our faith were fancy ; but he is Truth itfelf, and not a word which he hath fpoken fliall fall to the ground. ' Truth is the obje<5lof trull.' The truth of God is an unmoveable rock, we may venture our falvation here, Ila. lix. 15. * Truth faileth;* truth on earth doth, but not truth in heaven. God can as well ceafe to be God, as ceafe to be true. Hath God faid, he ' wili do good to the foul that feeks him,' Lam. iii. 25. He wili * give Veil to the weary ?' ^Nlat. xi. 2S. Here is a fafe anchor- hold, he will not alter the thing which is gone forth of his lips. The public faith of heaven is engaged for believers : can we have better fecurity ? The whole earth hangs upon the word of God's power, and Ihall not our faith hang upon the word of God's truth ? where can we reft our faith but upon God's faithfulnefs? There is nothing elfe we can believe in, but the truth of God i we cannot truft in an arm of flefli, we cannot truft in our own liearts : this is to build upon the quick-lands; but the truth of God is a golden pillar for faith to flay upon : God cannot deny himlelf, 2 Tim. ii. 14. ' If we believe not, yet he abideth faith* ful, he cannot deny himfelf.' Not to believe God's veracity, is to affront God, I John v. 10. ' He that believeth not, hath 110 OF THE TRUTH OF GOD. made God a liar.' A perfoti of honour cannot be more affronted or provoked, than when he is not believed. He that denies God's truth, makes the promife no better than a forged deed ; and can there be a greater affront oifered to God ? Uje 2. Of terror to the loicked. God is a God of truth, and he is true in his threatenings? the threateningsare a flying roll againit finners. God hath threatened to ' wound the hairy fcalp of every one that goes on ilill in his trefpaffes,' Pfal. Jxviii. 21. He hath threatened to judge adulterers, Heb. xiii. 3. To be avenged upon the malicious, Pial. x. 14. * Thou beholdell mil'chief and i'pite, to requite it vviih thine own hand :' To ' rain lire and briuiflone upon the finner,' Pial. xi. 6. And God is as true in his threatenings as his promifes : God hath oft, to fliew his truth, executed his threatenings, and let his thunderbolts of judgment fall upon finners in this life : he ftruck Herod in the a6t of his pride ; he hath punilhed blal'phemers : Olympius, an Arianbilhop, reproached and blaf- phemed the blefled Trinity ; immediately lightning fell down from heaven upon him, and confumed him. God is as true in his threatenings as in his promifes : let us fear the threatening, that we may not feel it. Uj'e 3. Is God a God of truth ? let us be like God in truth. 1. We mull be true in our words. Pythagoras being afked what «iade men like God? anfwered, *' When they f peak truth." It is the note of a man that lliall goto heaven, Pf. xv. 9. * He fpeaketh the truth from his heart.' Truth in words is oppofed, (1.) To lying, Eph. iv. 25, ' Putting away lying, fpeak every- one truth to his neighbour.' Lying is when one fpeaks that for a truth, which he knows to be falfe. A liar is mod oppofite to the God of truth. There is (as Auftin faith) two forts of lies, 2. An officious lie, when a man tells a lie for his profit; as, when a tradesman faith his commodity coft him fo much, when perhaps it did not cofl him half fo much : he that will lie in his trade, fhall lie in hell. (2.) A jejimg lie ; when a man tells a lie in I'port, to make others merry, he goes laughing to hell. When you tell a lie, you make yourfelves like the devil, John viii. 44. ' The devil is a liar, and the father of it.' He deceived our firft parents by a lie. Some are fb wicked, that they will not only fpeak an untruth but will fwear to it ; nay, they will wifli a curie upon themfelves, if that untruth be not true. As I have read of a woman, one Anne Avaries, 1575. who being in a Ihop, wilhed that (lie might fink, if flie had not paid for the v/ares the took ; flie fell down Ipeechleis immediately, and died in the place. A liar is not fit lo live in a commonwealth. Lying takes away all fociety and converle with men ; how can youconverfe with him, whom you cannot believe what helaith } Lying fliuts men out of heaven, Rev. xxii. 25. ' Without are BUT ONE GOD. Ill do^s, and vvhofdever loveth and maketh a lie.' And it is a great fin to tell a lie, fo it is a vvorfe fin to teach a lie, Ifa. ix. 1.3. ' The pro[)l»et that teacherh lies.' He who broacheth error, teacheth lies ; he fpreads the plae;ue ; he not only damns himfelf, but helps to damn others. (2.) Truth in words is op- poled to diirembling. The heartand tongue Oiould go together, as the dial goes exactly with the (un. To I'peak fair to one's face, and not to mean what one ('peaks, is no better than a lie : Pf. Iv. 21. * his words were fmoother than oil, but war was in his heart.' Some have an art at this, they can flatter and hate. Hierom, fpeaking of the Arians, faith, " they pretended friend- fliip, they kiifed my hands, but plotted milbhief againft me.** Pf". xxix. b. ' A man that fla'ttereth his neighbour, Ipreadeth a net for his feet.* Impiufub diddmelle venena latent — " Falfe- hood in friendfliip is ctA'ie." Counterfeiting of friendfhip is werfe t^j^m counterfeiting of money. This is contrary to God, who is a GfcQ^ of truth. 2. We muft be true in our profeflTion of relisfion. Let prac- tice go along with profeffion ; Eph. iv. 24. ' Righteoufnefsand true holinefs.' Hypocrify in religion is a lie : the hypocrite is like a face in a glal's, there is the fhew of a face, but no true face : fo he makes (liew of holinefs, but hath no truth of it; it i^ but the face in the glafs. Ephraim pretended to be that which he was not ; and what faith God of him ? Hof. xi. 12. * Ephraim compaffeth me about with lies:' By a lie in our words we deny the truth ; by a lie in our profeffion we difgrace it. Not to be what we profefs to God, is telling a lie; and the fcripture makes it little better than blafphemy. Rev. ii. 9. * 1 know the blafphemy of them that fay they are Jews, and are not.' O! I befeech you, labour in this to be like God, he is a God of truth : he can as well part with his Deity as his Verity : be, I fay, like God, be true in your words, be true in your profeffion ; God's children are children that will not lie, Ifa. Ixiii. 9. When God fees ' truth in the inward parts,' and * lips which is no guile,' now he fees his own image in you: this draws God's heart towards you; likenels draws love. BUT ONE GOD. Qu. V. The fifth queftion is. Are there more GiMs tJiati one 9 Anf. There is but one only, the living and true God. That there is a God, hath been proved ; and thofe that will not believe the verity of his effence, fliall feel the feverity of his wrath, Deut. vi. 4. * Hear, O Hrael, the Lord our God 112 BUT ONE GOD. is one Lord/ He is the * only God,' Deut. iv. 30. * Know therefore this day, and confider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath there is none eh"e.' lid. xlv. 21, A juft God and a Saviour ; * there is none befide me.' There are many titular gods : kings repre- fent God : their regal fceptre is an emblem of his power and authority. Judges are called gods, Pf. Ixxxii. 6. * I have faid, ye are gods,' viz. fet in God's place to do juftice ; but dying gods, ver. 6. • Ye (hall die like men.* 1 Cor. viii. 5, (5. * They be that are called gods ; but to us there is but one God.' Argument 1. There is but one Firft Caufe that hath its Being of itfelf, and on which all other beings depend. As in the hea- vens, iheprimum mobile moves all the other orbs, fo God gives life and motion to every thing exiftent. There can be but one God, becaufe there is but one Firft Caufe. 2. There is but one infinite Being, therefore there is but one God. There cannot be two infinites, Jer. xxiii. 24. ' Do not I fill heaven and earth,' faith the Lord ? If there be one infinite, filling all places at once, how can there be any room for another infinite to fubfift,^ 2. There is but one Omnipotent Power. If there be two Omnipotents, then we muft always fuppole a conteft between thefe two ; that which one would do, the other power being equal, would oppofe, and fo all things would be brought into confufion. If a Ihip (hould have two pilots of equal power, one would be ever croffing the other : ^vhen one w^ould fail, the other would caft anchor : here were a confufion and the (hip muft needs perifii. The order and harmony in the world, the conftant and uniform government of all things, is a clear argu- ment that there is but one Omnipotent, one God that rules all. Ha. xliv. 6. ' I am the firft, and I am the laft, and befide me there is no God.' Uj'e 1. OfinfGmwMon. If there be but one God, then it ex- cludes all other gods. Some have feigned that there were two gods ; fo the Valentrnians : others, that there were many gods : ib the Polytheites. The Perfians worfiiipped the fun ; the Egyptians the lion and Elephant ; the Grecians worfiiipped Jupiter; thefe, I may fa}', * err, not knowing the fcriptures,* Mat. xxii. 29. Their faith is a fable. * God hath given them up to ftrong delufions, to believe a lie, that they may be dam- ned,' 2Thefi\ ii. 11. 2. If there be but one God, then there can he but one true religion in the world, Eph. iv. 5. * One Lord, one faith.* If there were many gods, then there might be many religions, every god would be worfiiipped in his way ; but if there be but one God, there is but one religion ; one Lord, onefaitli. Some fay, we may be laved in any religion : it is abfurd to imagine. BUT ONE GOD. 113 that God who is One in ejjence, fhould appoint feveral religions in which he will be worfhipped. It is as dangerous to fet up a falfe religion, as to let up a falfe god. There are many ways to hell : men go thither which way their fancy leads them ; but there is but one dire<5t road to heaven, viz. faith and holinels. There is no way to be faved but this ; as there is but one God, fo there is but one true religion. 3. If there be but one God, then you have but One that you need chiefly to iludy to pleafe, and that is God. If there were divers gods, we fhould be hard put to it how to pleafe them all ; one would command one thing, another the quite con- trary : and to pleafe two contrary mailers, is impolhble : but there is but one God, therefore you have but One to pleafe. As in a kingdom there is but one king, therefore every one feeks to ingratiate himfelf into his favour, Prov. xix. 6. lb there is but one true God ; therefore here lies our main work to pleafe him. Be fure to pleafe God, whoever elle you difpleafe. This was Enoch's wildom, Heb. xi. 5. he had this tellimony before he died, that ' he pleafed God.' Qu. What doth this pleafing God imply ? Anf, 1. We pleafe God when we comport with his will. * It was Chrilt's meat and drink to do his Father's will,' John iv. 34. and fo he pleafed him. Mat. iii. 17. * A voice came from heaven, faying, this is my beloved Son, in whom I am well pleafed.' It is the will of God that we fhould be holy, 1 Their, iv. 11. Now, when we are befpangled with holinefs, our lives are walking bibles ; this is according to God's will and it pleafeth him. 2. We pleafe God, when we do the work that he fets ua about, John xvii. 4. * I have finilhed the work which thou gavell me to do,' viz. mv mediatory work. Many finilh their lives but do not finilli their work. Our work God hath cut out for us, is to oblerve the lirft and fecond table. In thefirft, is fet down our duty towards God ; in the fecond our duty to- wards man. Such as make morality the chief and fole part of religion, fet the fecond table above the lirll ; nay, they take away the firft table : for, if prudence, jultice, temperance, be enough to fave, then what needs the firlt table ? and lb ouf vvorlhip towards God fhall be quite left out; but thofe two ta- bles, which God hath joined together, let no man put afunder. 3. We pleafe God, when we dedicate our heart to give hinii the bell of every thing. Abel gave God the fat of the offering. Gen. iv. 4. Domilian would not have his image carved in wood or iron, but in gold. Then we pleafe God when we ierve him with love, -fervency, alacrity ; we give him golden lervices ; herein lies our wifdom and piety, to praife God. There is bul Vol. I. No. 3. P 114 *UT ONE oob. one God, therefore there is but One whom we have chiefly to pleafe, namely, God. 4. It" there be but one God, then we muft pray to none but God. The Papifts pray to faints and angels: 1. To faints : a Popifli writer faith, " when we pray to the faints departed, they being touched with compaffion, fay the like to God for us, as the difciples did to Chrill for the Canaanitilh woman." Mat. XV. ^3 • Send her away, for fhe cryeih after us.* The faints above know not our wants, Ifa. Ixiii. 16. ' Abraham is ignorant of us ;' or, if they did, we have no warrant to pray to them. Prayer is a part of divine worfhip, which muft be given only to God. ^. They pray to angels : angel worfhip is forbidden. Col. ii. 18, 19. and that we may not pray to angels, is clear from Rom. x. 14. ' How fliall they call upon him in whom ihey have not believed ?' We may not pray to any but whom we may beUeve in ; but we may not believe in any an- gel, therefore, we may not pray to him. There is but one God. and it is a fin to invoke any but only God. 5. If there be but one God, who is 'above all,' Eph. iv. 6. then he muft be loved all. 1 . We muft love him with a love of appretiation ; fet the higheft eftimate on him, who is the only fountain of being and blifs. 2. We muft love him with a love of complacency : amor eft complacentia amantis isamato, Aquin. Our love to other things muft be more indifferent ; fome drops of love may run befide to the creature, but the full ftream muft run towards God : the creature may have the milk of our love, but we muft keep the cream of our love for God : God who is above all, muft be loved above all, Pfal. Ixxiii. 25. ^ There is none on earth whom I defire in comparifon of thee.' Ufe 2. Of caution. If there be but one God, then let us take heed of fetting up more gods than one; Pfal. xvi. 4. • Their forrows fhall be multiplied, thathaften after another god ; their drink-offerings of blood will I not offer, nor take up their names into my lips.' God is a jealous God, and he will not endure that we fhould have other gods : it is eafy to commit idolatry with the creature : 1. Some made a God of pleafure, 2 Tim. iii. 4. * Lovers of pleafure, more than lovers of God.' What- ever we love more than God, we make a god. 2. Others make money their god : the covetous man worfhips the image of gold, therefore he is called an idolater, Eph. v. 5. That which a man trufts to, he makes his god : but he makes the wedge of gold his hope : he makes money his creator, redeemer and comforter : it is his creator ; if he hath money, then he thinks he is made: it is his redeemer ; if he be in danger, he trufts in his money to redeem him out : it is his comforter ; if at any time he be fad, the golden harp drives away the evil fpirit ; lb that money is his god. God made man of the duft of the earth; and man BUT ONE GOD. 115 maizes a god of the duft of the earth. 3. Another makes a god of his child, fets his child in God's room, and fo provokes God to tuke it away. If you lean too hard upon a glafs, it will break ; many break their children by leaningto liard upon them. 4. Others make a god of their belly, Phil. iii. 1<). ' Whofe god is their belly.' Clemens A lexandrinus writes of a fifli that hath its heart in its belly ; an emblem of Epicures, their heart is in their belly, they mind nothing but indulging the fenfual appe- tite ; they dojacrificara lari ; their belly is their god, and to this they pour drink-otferings ; thus men make many gods. The apodle names the wicked man's trinity, 1 John ii. 16. * The lull of the flefh, the lull of the eye, and the pride of life :* the luft of theflelh, plealure; the luft of the eye, money; pride of life, honour : O take heed of this ! whatever you deity be- fides God, will prove a bramble, and fire will come out of this bramble, and devour you, Judg. ix. 15. Ufe 3. Of reproof. If the Lord Jehovah be the only true God, then it reproves thofe who renounce the true God ; I mean, fuch as feek to familiar fpirits : this is too much pra(5lifed among them that call themfelves Chriftians. It is a fin condemned by the law of God, Deut. xviii. 11. ' There fliail not be found among you any that confults with familiar fpirits.' How ordi- nary is this? If people have loll any of their goods, they fend to wizards to know how they may come by tlieir goods again. What is this but confulting with the devil ^ and fo you renounce God and your baptifm. What, becaufe you have loll your goods, will you loie your fouls too? 2 Kings i. 6. * Thus laith the Lord, is it not becaufe there is not a God in Ifrael, that thou fended to enquire of Beelzebub ?' So, is it not becaufe you think there is not a God in heaven, that ye afk counfel of the devil? If any here be guilty, be deeply humbled, ye have renounced the true God ; better be without the goods ye have loft, than have the devil help you to them again. Ufe 4. Of exhortation. If there be but one God ; as God is one, folet them that ferve him be one. This is that Chrift prayed fo heartily for, John xvii. 21. * That they all may be one,' Chrillians fhould be one, 1 . In judgment ; theapoflle ex- horts to be all of one mind, 1 Cor. i. 10. How fad is it to fe§ religion wearing a coat of divers colours ; to fee Chriliians of fo many opinions, and going fo many difierent ways? It is Satan hath fown thefe tares of divifion. Mat. xiii. 39. He firil di- vided men from God, and now divides one man from another. 2. One in alfe6lion. They fhould have one heart, Actsiv. 32. * The multitude of them that believed were of one heart, and of one foul.' As in mufic, though there be feveral firings of a viol, yet all make one I'weet harmony : fo, though there are feveral Chrillians, vet there Ihonid be one fweet harmony of af- P 2 116 OF THE TRINITT. fe6lion among them. There is but one God, and they that ferve him fliould he one. Tliere is nothing would render the true rehgion more lovely, or make more prolelytes to it, than to ("ee the prot'elfors of it tied together with the heart-ftrings of love, Pf. cxxxiii. 1. ' Behold how good and how pleafant a thing it is, to fee brethren live together in unity !' It is as thefweet dew on Hermon, and the fragrant ointment poured on Aaron's head. If God be one, let all that profels him be of one mind, and one heart ; this fulfils Chrid's prayer ' that they all may be of one.' 2. If there be but one God, let us labour to dear the title, that this God is ours, Pf. xlviii. 14. * This God is our God.* What comfort can it be to hear that there is a God, and that he is the only God, unlefs he be our God ? What is Deity without property ? O let us labour to clear the title. Beg the Holy Spirit: the Spirit works by faith ; by faith we are one with Chrift, and through Chrill we come to have God for our God, and fo all his glorious fulnefs is made over to us by a deed of gift. Uje 5. What caufe have we to be thankful, that we have the knowledge of the only true God ? How many are brought up in blindnefs? Some worfhip Mahomet ; divers of the Indians worfliip the devil ; they light a candle to him, that he (hould not hurt them. Such as know not the true God, muft needs tumble into hell in the dark. O be thankful that we are born in iuch a climate where the light of the gofpel hath fhined ! to have the knowledge of the true God, is more than if we had mines of gold, rocks of diamonds, iflands of fpices ; efpecially if God hath favingly revealed himfelf to us ; if he hath given us eyes to fee the light ; if we (b know God, as to be known of him, as to love him, and believe in him, Matth. xi. ^5. we can never be enough thankful to God, that he hath hid the knowledge of himfelf from the wife and prudent of the world, and hath re- vealed it unto us. OF THE TRINITY. Q. IV. HOW many perfons are there in the Godhead f Anf. Three perfons, yet but one God. I John V. 7. ' There are three that bear record in heaven, the Father, the Word, and the Holy Ghoft, and thefe three are but one.' God is but one, yet there are three diftin6t perfons fubfifting an one Godhead. This is a facred myllery, which the light Within could never have difcovered. As liie two natures in or THE TAINITY. 117 Chrift, yet but one perfon, is a wonder, fo three perfons, yet but one Godhead. I am in a great d«?ep, the Father God, the Son God, the Holy Ghofi God ; yet not three Gods, but one God. The three perlbns in the blelled Trinity are diltingiiifhed, but not divided ; three lubftances, but one eirence. This is a divine riddle, where one makes three, and three make but one. Our narrow thoughts can no more comprehend the Tri- nity in Unity, than a little nut-fhell will hold all the water in the fea. Let me fhadow it out by this fmiilitude : in the body of the fun, there is the fubftance ot" the lun, the beams, and the heat; the beams are begotten of the fun, the heat proceeds both from the fun and the beams; but thefe three, though dif- ferent are not divided ; they all three make but one fun : fo in the hlelfed Trinity, the Son is begotten of the Father, the Holy Ghoft proceeds from both ; yet though they are three diitintt perfons, yet but one God. Firft, let me fpeak of the Unity in Trinity ; then of the Trinity in Unity. Ill, Of the Unity in Trinity. 7'he Unity of the perfons in the Godhead confilts in two things : 1. The identity of eflence. In the Trinity there is an one- nefs in eiiesce : the three perlbns are of the fame divine nature and fubltance ; fo that in Deo nan eft magis et minus, there are no degrees in tiie Godhead ; one perfon is not God more than another. 2. The Unity of the perfons in the Godhead, confifis in the mutual in-being of them, or tlieir being in one together. The three perfons are fo united, that one perfon is in another, ancf with another, John xvii. ^l. * Thou, Father, art in me, and 1 in thee.' 2diy, Let me fpeak of the Trinity in Unity. I. The firfi: peribn in the Trinity is God the Fatlier : he is called the firit periun, in refpect o\ order, not dignity; for God the Father hath no efl'erstial perfetlion which the other perfons have not; he is not more wife, more holy, more powerful, than the other perlbns are, a priority, not a luperiority. 2. Tlie lecond peribn in tiie Trinity is Jefus Chrift, who is begotten of the Father before all time, Prov. viii. 2J, 24, 25. * 1 was fet up from everlafting, from (he beginning, or ever the earth was. When there were no depths, i was brought forth ; when there were no ibuntains abounding with water. Before the niountaios were fettled; before the hills, was I brought forih.' Whici) fcripiure declares the eternal generation of the Son of God. This lecond perfon in the Trinity, who is Jeho- vah, is become our Jefus, The fcripture calls him the branch of David-, Jei. xxiii. o. and i may cull him the flower of the virgin, imving aifamed our nature. * By him all that believe are jullitied,' Acts xiii. 39. 118 OF THE TRINITY. 3. The third perfon in the Trinity, is the HoTy Ghofl, who proceeds from the Father and the Son ; his work is to illuminate the mind; and inkindle facred motions. The effence of the Spirit is in heaven, and every where; hnt the influence of it is in the hearts of believers : This is that blefled Spirit, who gives us the holy undion, 1 John ii. '-20. Though Chrift merits grace for us, it is the Holy Gholl works it in us t Though Chrift makes the purchafe, it is the Holy Gholl makes the afl'urance, and feals us up to the day of redemption. Thus I have fpoken of all the three perfons : the Trinity of perfons may be proved out of Mat. iii. lo\ ' Jefus, when he was baptized, went up llraight- way out of the water, and he faw the Spirit of God delcending like a dove, and lighting upon him ; and lo, a voice Irom hea- ven, faying, This is my beloved Son.' Here are three names given to the three perfons. He who fpake with a voice from heaven, was God the Father ; he who was baptized in Jordan, was God the Son ; he who defcended in the likenefs of a dove, was God the Holy Ghoft. Thus I have (hewn you the unity of eflence, and the Trinity of perfons. Uje 1. It confutes the Jews and the Turks, who believe only the fi/ft perfon in the Godhead : this cuts afunder the finews of our c3.'mfort. Take away the diftindlion of the perfons in the Trinity, and you overthrow man's redemption, for God the Father being offended with man for/in, how (hall he be pacified without a mediator? This Mediator is Chrift, he makes our peace! And Chrift having died, and (hed his blood, how (hail this blood be applied, but by the Holy Ghoft? Therefore, if there be not three perfons in the Godhead, man's falvation can- not be wrought out : if there be no fecond perfon in the Trinity, then there is no redeemer: if no third perfon, then there is no comforter. And fo the plank is taken away by which wefhould get to heaven. 2. It confutes the execrable opinion of the Socinians, who deny the divinity of the Lord Jefus ; they make him only to be a creature of an higher rank. As the Papifts blot out the fecond commandment, fo the Socinians would the fecond part of the Trinity. If to oppofe Chrift's members be fuch a lin, what is it to oppofe Chrift himfelf? (I.) Jefus Chrift is co-equal with God the Father, Phil. ii. 6. ' He thought it no robbery to be equal with God.' (2.) He is co-eternal with God the Father, Prov. viii, 23. * I was from the beginning;' for elfe there was a time when God was without a Son, and fo he (hould be no Father; nay, elfe there was a time when God was without his glory,' for Chrift is * the brightnefsof his Father's glory,' Heb. i. 3. (3.) He is co-e(fential with God the Father. The God- head fubfifts in Chrift, Col. ii. £>. ♦ In whom dwells all the ful- neis of the Godhead bodily.' It is faid, not only Chrift was OF THE TRINlir. 119 with God before the beginning, but he was God, John i. 1. and 1 Tim. iii. 19. ' God manitett in the flefli.' The title of Lord, fo often given to Chrill, in the New Tertannent, dothanlwer to the title of Jehovah in the Old Teftament, Deut. vi. 5. Mat. xxii. 37. fo that Chrill hath a co-eternity, and con-fubftantiality with his Father, John x. 30. * I and my Father are one.* It were blafphemy for any angel to fpeak thus! Yet further, to prove Chrift's Godhead, confider 111, The glorious incommuni- cable attributes belonging to God the Father, are afcribed ta Chrift, 1. Is God the Father omnipotent? So is Jefus Chrift. He is the Almighty, Rev. i. 8. he creates, Col. i. 1(5. 2. Is God the Father infinitely immenfe, filling all places ? Jer. xxiii. 24. fo is Jefus Chrill. While Chrill, was on the earth by his bodily prefence, he was at the fame time in the bofom of the Father, John iii. 13. in regard of his divine prefence. 2dly, The famey?(m regalia, or prerogatives royal, which belongs to God the Father, belong alfo to Chrift : (I. ) Doth God the Fa- ther feal pardons, this is a flower of Chrill's crown. Mat. ix. 2. * Thy fins be forgiven thee:* Nor doth Chrill only remit fin orgajvce, as minilters do, by virtue of a power delegated to them from God : but Chrift doth it by his own power and authority. (2. ) Is God the Father the adequate objed of faith ? Is he to be believed in? 6o is his Son, John xiv. 1. (3.) Doth adoration belong to God the Father? So it doth to the Son, Heb. i. 6. * Let all the angels of God worlhip him.' How facrilegious therefore is the Socinian, who would rob Chrift of the beft flower of his crown, his Godhead ? They that deny Chrift to be God, muft greatly wreft, or elfe deny the fcripture to be the word of God.^ 2. It confutes the Arians, who deny the Holy Ghoft to be God. The eternal Godhead fubfifts in the Holy Ghoft, John xvi. 13. ' He fliall guide you into all truth.' Chrift fpeaks not there of an attribute, but of a perfon : and that the Godhead fubfift? in the perfon of the Holy Ghoft, appears thus : the Spirit, who gives diverfity of gifts, is laid to be the fame Lord, and the fame God, 1 Cor. xii. 5, 6. The black and unpardo- nat)!e fin is laid, in a fpecial manner, to be committed againft the Godhead fubfifting in the Holy Ghoft, Matth. xii. 32." The mighty power of God is made manifeft by the Holy Glioft; he changeth the hearts of men. The devil would have Chrift prove himfelf to be God, by turning ftones into biead : but thus the Holy Ghoft (hews his Godhead, by turning ftones into flefh, Ezek. xxxvi. 2(>. * I will take away the ftony heart : and give you a heart ot flefli.' Yet further, the power and God- head of the H> ly Ghoft appeared in the elfecSling the glorious conception of our Lord Jefus Chrift; the very (hadow of the Holy Ghoft made a virgin conceive, Luke i. Sa. The Holy 120 OF THE TRINITY. Ghoft; works miracles, which tranfcend the fphere of nature ; as raifing ihedead, Roin.viii. 11. To him belongs divine worfliip, our ibuls and bodies are the temples of the Holy GhoO. 1 Cor» vi. l[). in which temples he is to be worHiipped, ver. 20. We are baptized in the name of the Holy Gholt; therefore either we mull believe his Godhead, or renounce our baptifm in his name. Methinks, it were enough for fuch men, as have not fo much as heard whether there be an Holy Ghoft, Acts xix. 2. to deny his Deity ; but that any who go for Chrillians, fhould deny this article of their creed, ieems to me very ilrange. They who would wittingly and willingly blot out the third peribn, lliall have their names blotted out of the book of life. Uj'e 2. Of exhortation. Ifl, Believe this doctrine, the Tri- nity of perlbns in the unity of eflence. The Trinity is purely an o!rje6t of faith : the plumb-line'of realbn is too (hort to fathom this myliery ; but where reafon cannot wade, their faith mull fwim. There are fome truths in religion may be demonftrated by reafon ; as that there is a God : But the Trinity of perfous in tile unity of eflence is wholly fupernatural, and mufl be be- lieved by faith. This I'acred do6lrine, though it be not againft reafon, yet it is above realbn. Thofe illuminated philofophers, that could find out the caufes of things, and dilcourfe of the magnitude and influence of the ftars, the nature of minerals, could never, by their deepeft fearch, find out the myftery of the Trinity : This is of divine revelation, and mud be adored with humble believing. We can be no good Chrillians, with- out the firm belief of the Trinit3^ How can we pray to God the Father, but in the name of Chrifl, and through the help of the Spirit ? Believe the glorious Trinity. How are the Quakers to be abhorred, who go under the name of Chriftians, yet imdervalue and renounce Jefus Chrill. 1 have read of fome of the Quakers, who (peak thus; *' We deny the perfon of him whom you call Chriit, and affirm. That they who expe6l to be laved by that Chrift without works, will be damned in that faith?" Could the devil himfelf fpeak worfe blafphemy ? They would pull up all religion by the roots, and take away that cor- ner-fione, on which the hope of our falvation is built. 2«'/(/, If there be one God fubfifting in three perfons, then let us give, (1.) Equal reverence to all the perfons in the Trinity. There is not more or lefs in the Trinity ; the Father is not more God than the Son and HolyGhofl. There is an order in the Godhead, but no degrees; one perfon hath not a majority or fupereminency above another, therefore we mull give equal worfhip to all the Perlbns, John v. 23. * That all men fliould' honour the Son, even as they honour the Father.' Adore unity in Trinity. (4.) Obey all the Perfons iu the blelTed Trinity; for all of OF THE CREATION, 12 / them are God. 1. Obey God the Father; his words, either perceptive or minatory, mult be obferved. Chrift himfelf, as man, obeyed God the Father, John iv- 34. much more then mud we, Deut. xxvii. 10. 2. Obey God the Son, Pfal. ii. 12. * Kifs the Son, left he be angry ?* Kifs him with a kifs of obedience : Chrift's com- mands are not grievous, i John v. 3. Nothing he commands, but is for our intereft and benefit : O then kifs the Son ! Why do the elders throw down their crowns at the feet of Chrift, and fall down before the Lamb? Rev. iv. 10, il. but to teftify their fubje(5lion, and to profefs their readinefs to ferve and obey him. 3. Obey God the Holy Ghoft. Our fouls are breathed into us by the glorious Spirit, Job xxxiii. 4. ' The Spirit of God hath made me.' Our fouls are adorned by the blefled Spirit; every grace is a divine fparkie lighted in the Ibul by the Holy Ghoft. Nay more, the Spirit of God fandified Chrift's human nature : he united it with the divine, and fitted the man Chrift to be our Mediator. Well then doth this third perfon in the Trinity, the Holy Ghoft, deferve to be obeyed ; he is God, and this tribute of homage and obedience is to be paid him by us. OF THE CREATION. Q. Vn. WHAT are the decrees of God ? Anf* The decrees of God are his eternal purpofe, according to the counfel of his will, whereby, for his own glory, he hath fore-ordained whatfoever ftiall come to pafs. I ftiould now come to fpeak concerning the decrees of God, but I have already fpoken fomething to this under the attribute of God's immutability. God is unchangeable in his elfeuce, and heis unchangeable in his decrees; his counfel (hall ftand : he hath decreed the ilfue of all things, and carries them on to their period by his providence ; and therefore I ftiall proceed to the execution of his, decrees. Q. Vni. The next queftion is. What is the work of crea- tion ? Anf. It is God's making all things of nothing, by the worJ of his power, &c. Gen. u I. In the beginning God created the heaven and the earth. The creation is glorious to behold, it is a pleafant and fruits ful ftudy. Some think that Ifuac, when he went abroad into the fields to meditate, it was in the book of the creatures. Th» Vol. I. No. 3. Q 122 OF THE CREATIOW. creation is the heathen man's bible, the plowman's primer, the traveller's perfpeclive-glafs, through which lie receives the fpecies and repjefeutation of thole infinite excellencies which are in God. The creation is a large volume, in which God's works are bound up; and this volume hath three great leaves in it, heaven, earth and fea. The author of the creation is God, fo it is in the text, * God created.' The world was created in time, and could not h& from eternity, as Arillotle thought. The world mull have a maker, it could not make itfelf. If one fhould go into a far country, and fee (lately edifices there, he would never imagine that thefe could build themfelves, but that there had been fbme artificer, there to raifefuch goodly fi;iu6lures, fo this great fabric of the world could not create itlelf, it muft have fome builder and maker, and that is God ; * In the beginning God created,' To imagine that the work of the creation was not framed by the Lord Jehovah, is as if we fhould conceive a curious landfcape to be drawn without the hand of a limner, Adsxvii. 24. * God that made the v/orld and all things therein.' In the work of creation there are two things to be confidered : I. The making. II. The adorning of it. 1. The making of the world. Here confider, I. God made the world without any pre-exiftent matter. This is the dife ference between generation and creation. In generation there is materia hahilis et difpofita, fome matter to work upon : but in creation there is no pre-exiftent matter. God brought all this glorious fabric of the world out of the tvomb of nothing. We lee our beginning, it was of nothing. Some brag of their birth and anceilry ; you fee how little caufe they have to boafl, they came of nothing. 2. God made the world with a word. When Solomon was to build a temple, he needed many workmen, and they all had tools to work with, but God wrought without tools, Pfal. xxxiii. 6. ' By the word of the Lord were the heavens made.* The difciples wondered that Chrift could with a word calm the fea, Matth. viii. 26, 27. But it was more with a word to make the fea. 3. God made all things at firft very good, Gen. i. 31. no defeat nor deformity. The creation came out of God's hands a curious piece; it was a fair copy, without any blot, written with God's own fingers, Pfal. viii. 3. So perle^ was God's work. II. The adorning of the world, firft, God made this great lump and mafs, Rvdis indigeftaque moles, and then beautified it, and put it into a drefs. He divided the fea and the earth, he decked the earth with flowers, the trees with fruit : But what is beauty when it is malked over? Therefore, that we might OF THE CREATION. 123 behold this glory, God made the light. The heavens were be- Ipangled with the fun, moon, and ftars, that fo the world's beauty might be beheld and admired. God, in the creation, began with things lefs noble and excellent, vegetables, and I'enfi- tives ; and then the rational creatures, angels and men. Man was the moftexquifite piece in ihe creation : He is a microcoim, or little world. Man was made with deliberation and counlel, Gen. i. 96. ' Let us make man.* Il is the manner of artificers to be more than ordinary accurate, when they are about their m after- pieces. Man was to be a mafter-piece of this vifible world, therefore God did confult about the making of fo rare a piece. A folemn counfel of the facred perfons in the Trinity was called, ' Let us make man, and let us make him in our own image.' On the king's coin his image or etfigiesisllampt ; fo God ilampt his image on man, and made him partake of many divine qualities. I ftiall fpeak, 1. Of the parts of man's body: (l.) The Head, the moft excellent architedonical part, it is the fountain of fpirits, and the feat of reafon. In nature the head is the belt piece, but in grace the heart excels. (2.) The Eye, it is the beauty of the face ; it fhines and fparkles like a leii'er fun in the body. The eye occafions much (in, and therefore well may it ^ave tears in it. (3.) The Ear, which is the conduit- pipe through which knowledge is conveyed. Better lofe our feeing than our hearing; for ' faith cometh by hearing,' Rom. x. 17. To have an ear open to God, is the belt jewel on the ear. (4.) The Tongue. Darid calls the tongue his glory, Pfal. xvi. (). becaufe it is an inftrument to fet forth the glory of God : the foul at firft was a viol in tune to praife God, and the tongue did make the mufic. God hath j^iven us two ears, but one tongue, to ftiew that we fhould be fvvift to hear, but flow to fpeak. God hath feta double fence before the tongue, the teeth and the lips, to teach us to be wary that we otiend not with our tongue. (5.) The Heart, this is a noble part, and feat of life. 2. The Soul of man : This is the man of the man. Man, in regard of his foul, partakes with theangels; nay, as Plato faith. The underftanding, will, and confcience are aglafs that refenible the Trinity. The foul is the diamouu in the ring, the foul is a veffel of honour; God himfelf is ferved in this velfdi. It is a fparkle of celellial brightnels, faith Damafcene. If David did fo admire the rare contexture and workmanlhip of his body. Plat, cxxxix. 14, 15. ' I am wonderfully made, [ was curi- ouily wrought in the lowell parts of the earth.' If the cabiript be fo curioufly wrought, what is the jewel ? How richly is the foul embroidered? thus you fee how glorious a work the cre- ation is, and man efpecially, who is the epitome of the world. Qi\. But u'hif did (h}d make the lOor/d '^ 124 OF THE CRKATION. Jnf. 1. Negatively: Not for hiitifelf: he did not need it, being infinite. He was happy before the world vva>, in refle6t- ing upon his own fublime excellencies and perfedions. 9. God did not make the world to be a place of manfionfor us, we are not to abide here for ever. Heaven is the manfion- houfe, John xiv. 2. The world is only a palfage-room to eter- nity ; the world is to us as the wildernefs was to llVael, not to retl in, but to travel thro' to the glorious Canaan. The world is a tiring-roonn to drefs our fouls in, not a place where we are to (lay for ever. The apoftle tells us of the world's funerals, 2 Pet. iii, 10. ' The elements fhall melt with fervent heat, the earth alfo and the works that are therein (hall be burnt up.' 2. Pofitkely. God made the world to demonftrate his own glory. The world is a looking-glafs, in which we may fee the power and goodnefs of God (hine forth ; * The heavens declare the glory of God,' Pf. xix. 1. The world is like a curious piece of arras or tapeftry, in which we may fee the (kill and wilUora of him that made it. Ufe I. Did God create the world ? This convinceth us of the truth of his Godhead : to create is proper to a deity, A6ts xvii. 24. This convinced Plato of a Deity, when he faw all the world could not make a fly. Thus God proves himfelf to be the true God, and dillinguilheth himfelf from idols, Jer. x. II. It is written in Chaldee, ' Thus (hall ye fay to them, The gods that have not made the heavens and the earth, even they fhall perifh.' Who but God can create? The creation is enough to convince the heathen that there is a God. There are two books out of which God will judge and condemn the hea- then, viz. the book of Confcience, Rom. iii. 5. ' Who have the law written in their heart :' and the book of the Creation, Rom. ii. 20. ' The invifible things of him are clearly feen by the things that are made, even his eternal power and Godhead.* The world is full of emblems and hieroglyphics; every ftar in the fivy, every bird that flies in the air, is a witnefs againfl the heathen. A creature could not make itfelf. 2. Here is a mighty fiipport for faith, God creates. He that made all things with a word, what cannot he do ? He can create ftrenglh in weaknefs ; he can create a fupply of our wants. What a foolifh quedion was that, Pf. Ixxviii. W, * Can he prepare a table in the wildernefs?' Cannot he that made the world do much more? PC. cxxiv. 8. ' Our help Itandeth in the name of the Lord, v^ho made heaven and earth.' Reft on this God for help, who made heaven and earth. The %vork of creation, as it is a monument of God's power, fb it is a flay to faith. Is thy heart hard ? he can with a word create foftn^fs. Is it unclean, he can create purity ? Pfal. li. 10. ' Cre- ate in me a clean heart, O God.' Is the church of God low. OF THE GREATIOir. 1^5 fte can create Jerufalem a praife, Ifa. Ixv. 18. No fuch golden pillar for faith to Hay upon, as a creating power. 8. Did God make this world full of beauty and glory, every thing very good ? then, what an evil thing is fin, that hath put cut of frame the whole creation ? Sin hath much eclipfed the beauty, Toured the fweetnefs, and marred the harmony of the world. How bitter is that gall, a drop whereof can embitter a whole fea? Sin hath brought vanity and vexation into the world, yea, a curfe. ' God curfed the ground for man's fake/ Gen. iii. There were feveral fruits of the curie. 1. ' In furrow thou (halt eat it,' verfe 17. By that word Sor- row, is to be underftood all the troubles and cares of this life. 2. ' In the fweat of thy face (halt thou eat bread,* ver. 19. lit innocency Adam did till the ground, (he muft not live idly) but it was rather a delight than a labour ; that tilling was with- out toiling. The eating in forrow, and the fweat of the brow, came in after fin. 3. ' Thorns and Thillles fhall the ground bring forth,' verfe 18. Q . Whether in innocency did not the earth hear thorns ^ becavfe it is threatened as a piinifJiment ? Anf. It is likely it did bear thorns ; for, when God had done creating, he made no new fpecies or kinds of things : but the meaning is. Now, after lin the earth fliall bring forth more plenty of thorns, and now thofe thorns ihould be hurtful, and choke the corn, which hurtful quality was not in them before. Ever fince the fall, all the comforts of this life have a thorn and a thiftle in them. 4. The fourth fruit of the curfe was the driv- ing man out of paradife, ver. 24. * So he drove out the man.' God at firft brought Adam into paradife, as into an houfe ready funiiflied, or as a king into his throne, Gen. i. 28. * Have dominion over every living thing that moveth ;' now God's driving Adam out of paradife, fignified his dethroning and ba- niihing him, that he might look after an heavenly and a better paradile. 5. A fifth fruit of the curfe was death, ver. 19. * To dull; thou (halt return.' Death was not natural to Adam, it came in after fin. Jofephus is of opinion, man fiiould have died tho' he had a longer term of years added to his life ; but out of quellion death grew out of the root of fin ; the apolUe i'aith, Rom. v. 12. * By fin came death,' See then how curfed a thing fin is, that hath brought fo many cuiTes upon the cre- ation. If we will not hate fin for its deformiiy, let us hate it ibr the curie it brings. 4. Did God make this glorious world ,^ Did he make every thing good .? Was there in the creature fo much beauty anil fweetnefij ? Oh! then what fweetnefs is there in God ? Qiic'^ quid efficit tale illu ejl magis tale ; the caufe is always more no- ble than the effect. Think with youielves, is there lb much ex- H6 OF THE CREATION. cellency in houfe and lands ? then how much more is there in God that made thefe ? Is there beauty in a rofe ? what beauty then is there in Chrift, the rofe of Sharon ? doth oil make the iiacefliine? Pf. civ. 15. How will the lio;ht of God's counte- nance make it fliine ? Doth wine cheer the heart ? O what vir- tue is there in the true vme ! how doth the blood of this grape cheer the heart? Is the fruit of the garden fweet? how delici- ous are the fruits of the Spirit ? Is a gold mine fo precious ? how- how precious is he who founded this mine ? What is Chrift, in whom are hid all treafures ? Col. ii. 3. We ftiould afcend from the creature to the Creator. If there be any comfort here below, how much more is there in God, who made all thefe things? How unreafbnable is it, that we (hould delight in the world, and not much more in him that made it ? How (l)ould our hearts be fet on God, and how fliould we long to be with God, who hath infinitely more fweetnefs in him than any crea- ture ? life 2. Of exhortation. 1. Did God create the world ? Let us wifely obferve thofe works of creation ? God hath given us not only the book of the fcriptures to read in, but the book of the creation : look up to the heavens, they fliew much of God's glory ; the fun gilds the world with its bright beams : behold the liars, their regular motion in their orbs, their magnitude, their light, their influence. We may fee God's glory blazing in the fun, twinkling in the ftars. Look into the fea, and fee the wonders of God in the deep, Pliil. cvii. 24. Look into the air, there the birds make melody, and fing forth the praifes of their Creator. Look into the earth y«4here we may wonder at the nature of minerals, the power of the loadftone, the virtue of herbs; fee the earth decked as a bride with flowers; all thefe are the glorious efl'e6ls of God's power. God hath wrought the creation as with curious needle-work, that we may obferve his wifdom and goodnefs, and give him the praife due to him, Pfal. civ. 24. * O Lord, how manifold are thy works ! in wifdom halt thou made them all.' 2. Did God create all things? Let us obey our Maker. We are his Jure Creationis ; we owe ourfelves to him : If another gives us our maintenance, we think ourfelves bound to ftrve him ; much more (hould we ferve and obey God who gives us our life, Adls xvii, 28. * In him we live and move.' God liath made every thing for man's fervice, the corn for nourifli- ment, the beafts for ufefulnefs, the birds for mufic, that man fliould be for God's fervice. The rivers come irom the fea, and they run into the fea again. All we have is from God ; let us honour our Creator, and live to him that made us. -3. Did God make our bodies out of the dult, and that dnft out of nothing? Let this keep down pride. WhenGod would THE PROVIDENCE OF GOD. 12t humble Adam he ufeth this expreifion, * Out of the dud waft thou taken,' Gen. iii. 16. Why art thou proud O daft and alhes? Thou art made out of coarle metal; (Jiim /is hnmi, limits, cur nan humilimas? Ber. David (kith, * 1 was curioufly wrought,' Pr. cxxxix. Thy being curioufly wrought, may make thee thankful ; but being made of the duft, may keep thee humble. If thou haft beauty, it is butwell'Coloured earth. Thy body is but air and duft mingled together, and this duli will drop into the duft. When the Lord had faid of the judges, they were gods, Pl'al. Ixxxii. (i- Left they (hould grow proud, he tells them, they were dying gods, ver. 7. * Ye Ihall die like men.* 4. Did God create our fouls after his image, but we loft \i} let us never leave it till we are reftored to God's image again. We have now got the devil's image in pride, malice, envy, let usiget God's imaee reftored, which confifts in knowledge and righteoufneis. Col. iii. 10. Grace is our beft beauty, it makes us like God and angels: as the fun is to the world, lb is holinefs to the foul. Let us go to God to repair his image in us : Lord 1 thou haft once made me, make me anew, fin hath defaced thy image in me, O draw it again by the pencil of the Holy Gholl. THE PROVIDENCE OF GOD. Q. XI. WHAT are God's works of providence? - All/. God's works of providence are his moft holy, wife, and powerful preferving and governing all his creatures, and all their actions. The work of God's providence, John v. 27. * My Father worketh hitherto, and I work.' The great God hath relied from the works of creation, he doth not create any new fpecies of things. Gen. i. 7. He relied from all his works : and there- fore this fcripture muft needs be meant of God's works of pro- vidence, ♦ My Father worketh, and I work.' Pfal. ciii. 19. * His kingdom ruleth over all ;' i. e. His providential kingdom. Now, Ibr the clearing of this point, I Ihall, 1. Shew you that there is a providence. 2. What that pro- vidence is. 3. Lay down fome maxims or propofitions con- cerning the providence of God. \Ji, That there is a providence : there is no fuch a thing as blind fate, but there is a providence that guides and governs in the world, Prov. xvi. 33. ' This lot is caft into the lap, but the whole difpiifing thereof is of the Lord.' Si^/y, What ihis jjrovidence is ? I anfwer. Providence is God's ordering «^U ilfues and events of things, after the counfel of hia 128 THE PROVIDENCE OF GOD. will, to his own glory : 1. I call providence God's orderingf of things, to difiinguifli it from his decrees : God's decree ordains things that ihali fall out, God's providence ordereih them. 1 . I call providence the ordering of things after the counfel of his own will. 3. God ordereth all events of things after the counfel of his will, to his own glory ; the glory of God heing the ultimate end of all God's a6lings, and the centre where all the lines of pro*- vidence do meet. The providence of God is Regina mundi, the queen and governefs of the world : it is the eye that lees, and the hand that turns all the wheels in the univerfe. God is not like an artificer that builds a houfe, and then leaves it, and is gone ; but like a pilot, that does with a great deal of care, fleer on the fhip of the whole creation. 3cth/t Pofitions about God's providence. 1. God's providence reaches to all places, perfons and occur- rences: 1. To all places, Jer. xxiii. ^3. ' Ami a God at hand, and not a God afar of!'?' The diocefe where providence vilitt is very large; it reaches to heaven, earth, and fea, Pfal. cvii. 23, 24. ' They that go down to the fea, fee the wonders of God in the deep.' Now that the fea, which is higher than the earth, fliould not drown the earth, is a wonder of providence : and the prophet Jonah, he law the wonders of God in the deep, when the very lilh which did devour him and I'wallow him, did bring him late to fliore. 2. God's providence reaches to all perfons, efpecially the perfons of the godly, they are in a fpecial manner taken notice of; God takes care of every faint in particular, as if he had none elfe to take care for, 1 Pet. v. 7. ' He careth for you,' i. e. Ele6l in a fpecial manner. Pfal. xxxiii. 18, 19. * The eye of the Lord is upon them that fear him ; to prelerv* them from death, and to keep them alive in famine.' God, by his providential care, fhields off' dangers from his people, hefets a life-guard of angels about them, Pfal. xxxiv. j. God's pro- vidence keeps the very bones of the faints, Pfal. xxxiv. 10. In bottles their tears, Pfal. Ivi. 8. It ftrengthens the faints in their weaknefles, Heb. xi. 34. It fupplies all their wants out of its alm-bafket, Pfal. xxiii. 5. Thus providence doth won- derfully fupply the wants of the ele6t. When the Proteftants in Rochelle were befieged by the French king, God, by his providence, fent in a great number of fmall fifties that fed them, iuch as were never feen before in that haven. So the raven, that unnatural creature (that will hardly feed its own young, yet) providentially brought fuflenance to the prophet Elijah, I Kings xvii. (5. The virgin Mary, though by bearing and bringing forth the Melfiah, Ihe helped to make the world rich, yet ihe herfelf was very poor ; and now, being warned of the angel to go into Egypt, Matth. ii. 13. the virgin had fcartc THE PROVIDENCE OF GOD. 129 enough to bear her charges thither : fee now how God provides for her before-hand ; he, by his providence, lends the wile men from the eaft, and they bring colll}^ gifts, gold, myrrh, and frankincenle, and prefent thel'e to Chrill: and now the virgin had enough to defray her charges into Egypt. God's children fometimes fcarce knoiv how they are fed, and yet providence feeds them, Pfal. xxxvii. 3. * Verily thou Ihalt be fed.' If God will give his people a kingdom when they die, he will not deny them daily bread while they live. 3. God's providence reaches to all alFairs and occurrences in the world ; there is nothing thatllirs in the world, but God hath, by his providence, the over-ruling of it. The railing of a man to honour, Pfal. Ixxv, 7. ' He puts down one, and raifes up another.' Succefis and victory in battle is the refult of providence : Saul had the vi6lory, but God wrought the falvation, I Sam. xi. 13. That among all virgins that were brought before the king, that Either fliOuld find favour in the eyes of the king, was not without God's fpecial providence; for, by this means, the Lord laved the Jews alive that were deftinated to deftru6iion. Providence reaches to the leall; of things, to the birds and pifmires ; pro- vidence feeds the young raven, when the dam forfakes it, and will give it no food, Pfal. cxlvii. 9. Providence reaches to the very hairs of our head, Mat. x. 30. ' The hairs of your head are all numbered ;' and furely if providence reaches to our hairs, then much more to our fouls. And thus you have feen, that God's providence reaches to all places, to all perlbns, to all oc- currences and affairs. Now there are two objections againft this do6lrine. Obj. 1. But fome may fay , There are tnany things done in the loorld which are excentrical, they are very dij orderly and ir^ regular ; and furely God's providence doth not reach thefe things. Anf. Yes, thefe things that I'eem to us irregular, God makes ufe of to his own glory. For inllance : fuppofe you were in a fmith's fhop, and there Ihould lee feveral forts of tools, fome crooked, fome bowed, others hooked,. would you condemn all thefe things for nought, becaufe they do not look handfome ? the fmith makes ufe of them all for the doing of his work. Thus it is with the providences of God, they feem to us to be very crooked and llrange, yet they all carry on God's work. I fliall clear this to you in two particular cales : lit, God's people are low ; why, this feems to be very much out of order, that thefe that are belt, Ihould be in the loweft con- dition : but there is much wifdom to be feen in this providence, as appears thus ; 1. Perhaps the hearts of the godly were lifted Up with riches, or with fuccefs : now God comes with an humb- ling providence to alllidt them and fleece them ; better is thei lols that makes ihera humble, than the fuccefs that njakes them Vol. I. No. 3. R 130 THE PROVIDENCE OF GOD. proud. Again, 2. If the godly were not fometimes afHidlecf, 9nd luffered an eclipfe in their outward comforts, how could their graces be feen, their faith and patience ? If it were always funfliine, we fhould fee no ftars ; if we (hould have always pro- fperity, it would be hard to fee the a6lings of men's faith. Thus you fee God's providences are wile and regular, though to us they feem very itrange and crooked. 2f//y, Here's another cafe, the wicked flouri(h ; this feems to be very much out of order ; ay, but God, in his providence, fees good fometimes that the word of men fhould be exalted ; they may do iome work to God, though againft their will, Ifa. X. 7. God will be in no man's debt. God m^ikes ufe of the wicked fometimes to prote6l and fliield his church : he makes ufe of them to refine and purify his people, Hab. i. 12. * Thou hafl ordained them for correction.' As if the prophet had faid, thou haft ordained the wicked to corred thy children. And in- deed, as Auftin faith well, '* We are beholden to wicked men, who againft their wills do us good." As the corn is beholden to the flail to threfh off its hufks, or as the iron is beholden to the file to brighten it, fo the godly are beholden to- the wicked, though it be againft their will, to brighten and refine their graces. Now, then if the wicked do God's own work, though againfl their will, God will not let them be lofers by it; he will raife them in the world, exalt them, and wring out the waters of a full cup to them. Thus you fee thefe providences are wife and regular, which to us feem ftrange and crooked. Object. 2. But , may fome fay , If God hath a hand in ordering all things that fall out^ why then he hathahand in thejins of men. I anfvver, no, by no means, he hath no hand in any man's fin. God cannot go contrary to his own nature, he cannot do any unholy action, no more than the fun can be faid to be dark- ened. Here you muft take heed of two things ; as you mufl take heed of making God ignorant of men's fins, fb you muft take heed of making God to have a hand in men's fins : Is it a thing likely, that God is the author of fin, that is an avenger of it? Is it a likely thing that God ftiould make a law againft fin, and then have a hand in breaking his own law : is that likely ? and therefore to anfwer the obje6tion, God in his pro- vidence dolh permit men's fins, A6ts xiv. 16. ' He fuffered all nations to walk in their own ways.' God permitted their fin, and he would never permit their fin, if he could not bring good out of it ; as the apothecary can make a treakle of poifbn. Had not fin been at all permitted, God's juftice in puniOiing fin, and his mercy in pardoning fin, had never been fo well known. The Lord is pleafed to permit it, but he had no hand in fin. THE PROVIDENCE SF GOD. 131 Objeft. But is it not /aid, that God hardened Pharaoh's heart? Here's more than God's bare permitting of Jin. Anf. God cloth not infufe evil into men, only he withdraws the influence of his graces, and then the heart hardens of itf'elf ; even as the light being withdrawn, darUnefs preiiently follows in the air : but it were ablurd to lay, that therefore the light •darkens the air ; and therefore you will obferve, that Pharaoh is faid to harden his own heart, Exod. viii. 15. God is the caufe of oo man's fin ; it is true God hath a hand in the adion where fin is, but no hand in the fin of the a6lion. He that plays upon a jarring inftrument, but the jarring is from itfelf: iki it is here, the a<5lions of men, fo far as they are natural, are from God ; but \'o far as they are finful, they are from men themfelves, and God has no hand at all in them. And fo much foe the firll pofition, that God's providence reaches to all places, to all perfons, and to all occurrences. 2. A fecond pofition is this, there are providences that are cafual and accidental to us that are pre-determined by the Lord : the falling of a tyle upon one's head, the breaking out of a fire to us, is cafual, but it is ordered by a providence of God. You have a clear inflance of this, 1 Kings xxii. 34. * A certain man drew a bow at a venture, and fmote the King of Ifrael between the joints of the harnefs.' This accident was cafual as to the man that drew the bow ; but it was divinely ordered by the pro- vidence of God ; God's providence directed the arrow to hit' the mark. Things that feem to fall out cafual, and by chance, they are the i|rues of God's decrees, and the interpretation of his will. 3. God's providence is greatly to be oblerved, but we are not to make it the rule of our a6tions, Pfal. cvii. 43. * Whofo is wife will obferve thefe things.' It is good to obferve provi- dence, but we mufl; not make it our rule to walk by ; providence is a Chriftian's diurnal, but not his bible. Sometimes a bad caufe prevails and gets ground ; it is not to be liked becaufe it doth prevail : we mud not think the better of what is finful, becaufe it is fuccefsful ; here is no rule for our a(9;ions to be di- re^ed by. 4. Divine providence is irrefiftible, there is no (landing in the way of God's providence to hinder it ; when God's time was come for Jofeph's releafe, the prifon could hold him no longer. * The king fent and loofed him,' Pfal. cv. £0. When God would indulge the Jews with liberty in their religion, Cyrus by a providence, puts forth a proclamation to encourage the Jews to go and build their temple at Jerufalem, and worlhip God, Ezra i. 9, 3. If God will fhield and prote6l Jeremiah's perlon in captivity, the very king of Babylon (hall nurfe up the prophet, give charge concerning him that he want nothing, Jer. xxxix. 11, 12. R2 132 THE PROTIDENCE OF GOD. 5. God is to be trufted when his providences feem to run contrary to his promifes. God promiled David to give him the crown, to make him king; but providence runs contrary to his promife : David was purfued by Saul, was in danger of his hfe ; but all this while it was David's duty to truft God. Pray ob- ferve, the Lord doth oftentimes by crols providence, bring to pais his promife. God promifed Paul the lives of all that were with him in the fhip ; but now the providence of God feems to run quite contrary to his promife, the winds blew, the (hip fplits and breaks in pieces ; and thus God fulfilled his promife; upon the broken pieces of the fhip, they all came fafe to fliore. Truft God when providences feem to run quite contrary to pro- mifes. 6. The providences of God are chequer-work, they are in- termingled ; in the life to come, there (hall be no more mix- ture ; in hell there is nothing but bitter ; in heaven there is no- thing but fweet; but in this life the providences of God are mixed, there is fomething of the fweet in them, and fomething of the bitter. Providences are juft like Ifrael's pillar of cloud, that condu6led them in their march ; it was dark on one fide, and light on the other; fo the providences of God are a dark part and a light part. In the ark there was laid up the rod and manna, fo are God's providences to his children ; there is fome- thing of the rod, and fomething of the manna ; fo that we may fay with David, ' I will fing ot mercy and judgment,* Jofeph >yas in prifon, there was the dark fide of the cloud ; but God was with Jofeph, there was the light fide of the cloud. A(her's fhoes were of brafs, but his feet were dipt in oil, Deut. xxxiii. 24. So afflidtion is the fhoe of brafs that pinches ; ay, but there is mercy mingled with the affli6tion, there's the foot dipt in oil. 7. The very fame a6tion, as it comes from God's providence, may be good, which, as it comes from men, may be evil. For inftance, Jofeph being fold into Egypt, as he was fold by his brethren, it was evil, very wicked, for it was the fruit of their envy ; but as it was an aiSt of God's providence, fo it was good, for by this means Jacob and all his family were preferyed alive in Egypt. Another inftance is in Shimei'scurfing David : now, as Shimei curled David, it was wicked and finful, for it was the fruit qf his malice; but as his curfing wag ordered by God's providence, fo it was an a(5t of Qod's juftice to punifh David, and to humble him for his adultery and murder. The cruci- fying of Chrift, as it came from the Jews, is an a6); of hatred and malice to Chrift: fo Judas' betraying him was an act of covetoufnefs ; but as it was an a(5i of God's providence, fo there was good in it, for, fee it was an aft of God's love in giving Chrift to die for the world. Thus I have cleared to you THE PROVIDENCE OF GOD. 133 the do6trine of God's provirlence, in thefe feveral pofitious : kt me now Ipeak Ibmething by way of application. Uje I. By way of exhortation in thele particulars. (I.) Ad- mire God's providence : the providence of God keeps the whole creation upon the wheels, or elle it would foon be diflblved, and the very axle-tree would break in pieces : if God's providence fhould be withdrawn butfor awhile, creatures would bedidblved, and run into their firil nothing. Without this wife provi- dence of God, there would be anxiety and confufion in the whole world, juil like an army when it is routed and fcat- tered. The providence of God infufes comfort and virtue into every thing we enjoy ; our clothes would not warm us, our food would not nourifh us, without the fpecial providence of God. And doth notall this deferve your admiration of providence? .(2.) Learn quietly to fubmit to divine providence; do not murmur at things that are ordered by divine wifdom. We may no more find fault with the works of providence, than we may with the works of creation : It is a fin as well to quarrel with God's providence, as to deny God's providence. If men do not a6t as we would have them, they fhall a6l as God would have them. His providence is his mafter-wheel that turns thefe leffer wheels, and God will bring his glory out of all at lafl; : Pfdl. xxxix. 9. ' I was dumb, and opened not my mouth, be- caufe thou, Lord, didft it.' It may be, we think Ibmetimes we could order things better if we had the government of the world in our hands : but, alas! fliould we be left to our own choice, we fliould chool'e thole things that are hurtful for us. David did earaellly defire the life of his child, which was the fruit of his fin ; now, had the child lived, it had been a perpetual monu- ment of his fliame. Let us be content God fliould rule the world, learn to acquielce in his will, and I'ubmit to his provi- dence : doth any affliftion befal you } Remember God iees it is that which is fit for you, or it fhould not come ; your clothes cannot be ib fit for you, as your crolfes. God's providence may foraetimes be lecret, but it is always wife ; though we may not be filent under God's diflionour, yet we fhould learn to be filent under his difpleafure. (o.) Ton that are Chriftians, believe that all God's provi- dences fliall confpire for the good at lafl. The providences of God are tbmetimes dark, and our eyes dim, and we can hardly tell what to make of them : but when we cannot unriddle pro- vidence, believe it fiiall work together for the good of the e!e6t, Roin. viii. 2S. The wheels in a watch feem to move crofs one to anothv-r, but they help forward the motion of the watch, and iiiuke the laiuni.ltrike : to the providences of God feem to be ci\Hs 'A'heeis ; but, for all that, they fliall carry on the good of the elect. The pricking of a vein is in itfelf evil and hurtful ; 134 THE PROVIDENCE OF GOD. but as it prevents a fever, and tends to the health of the patient, i'o it is good : fo affli6lion in itlelf is not joyous, but grievous : but the Lord turns this to the good of his livints. Poverty (hall ftarve their fins, afflictions rtiail prepare them for a kingdom. Therefore, Chriftians, believe, that God loves us, that he wilt make the moll; crofs providences to promote his glory and ourgood. (4. ) Let this be an antidote againll immoderate fear ; for no- thing comes to pafs but what is ordained by God's decree, and ordered by his providence. We fometimes fear what the ilfue of things will be ; men grow high in their adings : let us not make things worfe by our fear. Alen are limited in their power, and (hall not go one hair's-breadth further than God's provi- dence will permit : he might let Sennacherib's army march to- wards Jerufalem, but he (hall not (hoot one arrow againft it, Ifa. xxxviii. 36. * Then the angel of the Lord went forth, and linote in the camp of the Aflyrians an hundred and fourfcore and five thoufand.' When llrael was compalfed in between Pharaoh and the red-fea, no queftion, fome of their hearts did begin to tremble, and they looked upon themfelves as dead men; but providence fo ordered it, that the fea was a fafe paiTage to Ifrael, and a fepulchre to Pharaoh and all his hoft. Uj'e 2. Comfort in refpe6lof the church of God : God's pro- vidence reacheth in a more fpecial manner to his church, Ifa. xxvii. 2. * Sing ye unto her, a vineyard of red wine.* God waters this vineyard with his blelfings, and watcheth over it by his providence, * I the Lord, keep it night and day.' Such as think totally to ruin the church, muft do it in a time when it is neither day nor night ; for the Lord keeps it by his providence night and day. What a miraculous condu6t of providence had Ifrael I God led them by a pillar of fire, gave them manna from heaven, let the rock abroach. God by his providence preferves his church in the midll of enemies ; which is as to fee a fpark kept alive in the ocean, or a flock of (beep among wolves. God laves his church llrangely : 1. By giving unexpe6ted mercies to his church, when (he looked for nothing but ruin, Pfal. cxxvi. 1. * When the Lord turned the captivity of Sion, we were like them that dreamed.' How llrangely did God rail'e up queen Edher to preferve alive the Jews, when Haman had got a bloody warrant figned for their execution ? 2. Strangely, by faving in that very way in which we think he will deftroy : God works Ibmetimes by contraries. He raifeth his church, by bringing it low. The blood of the martyrs hath watered the church, and made it more fruitful, Flxod. i. l-^. The more they afflidled them, the more they multiplied: the church is like that plant Gregory Nazianzen fpeaks of, it lives by dying, and grows by cutting. 3. Strangely, in that he makes the ene- my to do his work : when the people of Amraon and Moab, and THE COVENANT OF WORKS. 135 mtjunt Siercame againft Judah, God fet the enemy one againft another, 2 Chron. xx. 23. * The children of Ammon and Moab ftood up againd them of mount Sier to flay them; and when they had made an end of the inhabitants of Sier, every one helped to dellroy another.' In the powder-treafon he made the traitors to be their own betrayers : God can do his work by the enemy's hand. God made the Egyptians fend away the people of If- rael laden with jewels, Exod. xii. 36. The chufch is the apple of God's eye, and the eye-lid of his providence doth daily cover and defend it. b. Let the merciful providence of God caufe thankfulnefs : we are kept alive by a wonderful working providence. Provi- dence makes our clothes warm us, our meat nourifli us. We are fed every day out of the alms-baflcet of God's providence. That we are in health ; that we have an eftate ; it is not our diPigence, but God's providence, Deut. viii. 18. * Thou flialt remember the Lord thy God, for he it is that gives thee power to get wealth.' Efpecially if we go a ftep higher, we may fee caufe of thankfulnefd : that we (hould be born and bred in a goi^ pel climate ; that we fliould live in fuch a place where the Sun of righteoufnefs (hines ; this is a fignal providence : why might we not have been born in fuch places where Paganifm prevails ? That Chrift (hould make himfelf known to us, and touch our hearts with his Spirit, when he paifeth by others : whence is this, but from the miraculous providence of God, which is the eff"p6l of his free grace ? life 3. See here, that which may make us long for that time when the great myftery of God's providence (hall be fully un- folded to us. Now we fcarce know what to make of God's providence, therefore are ready to cenfure what we do not underRand ; but in heaven we (hall fee how all God's provi- dences (ficknefs, loffes, futferings) carried on our faivation. Here we fee but fome dark pieces of God's providence, and it is impoITible to judge of God's works by pieces; but when we come to heaven, and fee the full body and pourtaiture of God's providence drawn out into its lively colours, it will be a glorious light to behold: then we fhall fee how all God's providences helped to fulfil his promifes. Never a providence but we (hall fee had either a wonder or a mercy in it. THE COVENANT OF WORKS. Q. -Xn. I. Proceed to the next queftion. What fpecial providence did God exercife towards man in the eftate ivherein he icas created 9 136 THE COVENANT OF WORKS, Anf. When God had created man, he entered into a cove- nant of life with him, upon condition of perfe<5l obedience, for- bidding him to eat of the tree of knowledge, upon pain of death. For this, confult with Gen. ii. l(j, 17. * And the Lord com- manded the man, faying. Of every tree of the garden thou mayll freely eat ; but of the tree of the knowledge of good and evil, thou fhalt not eat ; for in the day thou eateft of it, thou /halt furely die.' Tije fubje6t then of our next dilcourfe i.s, the cove- nant of works. This covenant was made with Adam and ail mankind ; for Adam was a pubUc perlbn, and the reprelenta- tive of the world. Q. Fur what reafon did God make a covenant loith Adam and his pojieriti) in imiocency ? An/'. 1. To fliew his fovereignty over us ; we were his crea- tures, and as God was the great monarch of heaven and earth, God might impol'e upon us terms of a covenant, 2. God made a covenant with Adam, to bind him fall to God : as God bound himfelf to Adam, i'o Adam was bound to God by the covenant. Q. What was the covenant f Anf. God commanded Adam not to eat of the tree of know- ledge ; God gave Adam leave to eat of all the other trees of the garden. God did not envy him any happinels ; only meddle not with this tree of knowledge, becaufe God would try Adam's obedience. As king Pharaoh made Jofeph chief ruler of his kingdom, and gave him a ring off his finger, and a chain of gold, only he mull not ' touch his throne;' Gen. xli. 40. In like manner God dealt with Adam, he gave him a fparkiing jewel, knowledge ; and arrayed him with a fine vefture, put upon him the garment of original righteoufnefs : only, faith God, touch not the tree of knowledge, for that is afpiring after omnifciency. Adam had power to have kept this law ; Adam had the copy of God's law written in his heart. This covenant of works had a promife annexed to it, and a threatening. 1. The promile, * Do this and live.* In cafe man had Hood, it is probable he had not died, but had been tranflated to a better paradife. 2. The threatening, ' Thou fhalt. die the death ;' Heb. * In dying thou fhalt die ;' that is, thou fiialt die both a natural death, and an eternal, unlefs fome other expedient be found out for thy re- ftoration. Q. But why did God give Adam this law, feeing God didfoie- fee tliat Adam ivould tranfgrefs it? Anf. 1. It was Adam's fault that he did not keep the law ; God gave him a Itock of grace to trade v.'ith, but he of himfelf broke. 2. Though God forefav^ Adam would tranfgrefs, yet that was not a lutiicient reafon that Adam Ihould have no law given him : for, by the lame reafon, God Ihould not have given his written word to men, to be a rule of faith and manoers, be- THE COVENANT OF WORKS. iSf caufe he forefaw that fome would not believe, and others would be profane. Shall not laws be made in the land, becaufe fome break them ? 3. God, though he forefaw Adam would break the law, he knew how to turn it to a greater good, in fending Clirift. The firft covenant being broken, he knew how to efta'olifh a fecond, and a better. Well, concerning the firft covenant, confider thefe four things. „ 1. The form of the firft covenant, in innocence, was working; f. do this and live.' Working was the ground and condition of our juftification, Gal. iii. 12. Not but that working is required in the covenant of grace : we are bid to work out our falvation, and be rich in good works. But works in the covenant ofgrace are not required under the fame notion, as in the firfl covenant Willi Adam. Works are not required to the juftification of our perfons, but as a teftification of our love to God ; not as a caufe of Our falvation, but as an evidence of our adoption. Works are required in the covenant of grace, not fo much in our own ftrength, as in the ftrength of another : * It is God which worketh in you,' Phil. ii. 13. As the fcrivener guides the child's hand, and helps him to form his letters, fo that is not fo much the child's writing, as fo much our working as the Spirit's co-workinof. 2. The covenant of works was very ftri6t. God required of Adam and all mankind, 1. Perfedt obedience. Adam muftdo all things written in the * Book of the law,' Gal. iii. 10. and Dot fail, either in the matter or manner. Adam was to live up to the whole breadth of the moral law, and go exactly according to it, as a well made dial goes with the fun ; a finful thought had forfeited the covenant. 2. Perfonal obedience : Adammuft not do his work by a proxy, or have any furety bound for him ; no, it muft be done in his own perlbn. 3. Perpetual obedience : he muft continue in ail things written in the ' book of the law,* Gal. iii. 10. Thus it was very (lri6t. There was no mercy in cafe of failure. 3. The covenant of works was not built upon a very firm bafis : therefore it muft needs leave naen full of fears and doubts. The covenant of works refted upon the ftrength of men's in- herent righteoufnefs -, v^hich though in innocency was perfedt, yet was fubjecl to a change. Adam was created holy, but mutable : he had a power to Hand, but not a power not to fall, Adam had a ftock of original righteoufnefs to begin the world with, but iie was not lure he would not break, Adam was his own pilot, and could fteer right in the time of innocency ; but he was not fo fecured, but that he might dafh againft the rock of a temptation, and he and his pofterity fulFer fhipwreck, fo that the covenant of works muft needs leave jealoufies and doubt- Vol. I. No. 3. S 138 THE GOVENANT OF WORKS- ings in Adam's heart, he having no fecurity given him, that he flioiild not fall from that glorious itate. 4. The covenant of works being broken by fin ; man's con- dition was very deplorable and defperate. He was left in him- felf helpleis ; there was no place for repentance ; the juftice of God being offended, fets all the other attributes againft man- kind. When Adam lofl; his righteouiiiels, he iofl his anchor of hope, and his crown : there was no way for man's relief, un- lefs God would find out fucha way, that neither man nor angel could devile. Uj'e 1. See the condefcenfion of God, who was pleafed to ftoop fo low, as to make a covenant with us. For the God of glory to make a covenant with duft and afhes ; for God to bind himlelf to us, fo give his life in caie of obedience : entering into a covenant was a fign of God's friendfhip with us, and a royal a6t of his favour. 2. See what a glorious condition man was in, when God en- tered into a covenant with him. 1 . He was placed in the gar- den of God, which for the pleafure of it was called paradife. Gen. ii. 8. He had his choice of all the trees (one only except- ed) he had all kinds of precious flones, pure metals, rich cedars; he was a king upon the throne, and all the creation did obeif- ance to him, as in Jofeph's dream, all his brethren's flieaves did bow to his flieaf. Man, in innocency, had all kinds of pleafure that migiit ravifhhisleni'es with delight, and be as baits to allure him to I'erve and worfhip his Maker. 2. Bcfides, he was full of holinel's ; paradife was not more adorned with fruit, than Adam's foul was with grace. He was the coin on which God had flamped his lively image ; light fparkleth in his underftand- ing, he was like an earthly angel ; his will and aff'cftions were full of order, tuning harmonioufly to the will of God. Adam was a perfe6l pattern of fan6tity. 3. Adam had intimacy of communion with God, and converfed with him, as a favourite with his prince, /-dam knew God's mind, and had his heart : he not only enjoyed the light of the fun in paradife, but the light of God's countenance. This condition was Adam in, when God entered into a covenant with him : but this did not long continue; ' man being in honour abideth not,' Pfyl. xlix. nJt. lodged not for a night ; his teeth watered at the apple, and ever fince it hath made our eyes water. 3. Learn, from Adam's fall, how unable we are fo fland in our own flrength. If Adam, in the ftate of integrity, did not ftand, how unable are we now, when the lock of our original righteouihefs is cut? If purified nature did notfhmd, how then fliall corrupt nature.^ We need more Itrength to uphold us than our own. 4. See in what a fad condition all unbelievers and unpenitent THE COVENANT OF WORKS, 139 perfons are ; fo long as they continue in their fins, they con- tinue under the curie of the firft covenant. Faith intitles us to the mercy of the fecond covenant : but, while men are under the power of their fins, they are under the curfe of the fird covenant; and if they die in this condition, they are damned to eternit\'. 5. See the wonderful goodnels of God, who was pleafed, when we had forfeited the firlt covenant, to enter into a new covenant with us. Well may it be cMed fot^dus grat ice, a cove- nant of grace ; it is bel'pangled with promifes, as the heavea with ftars. When the angels thofe glorious I'pirits fell, God did not enter into a new covenant with them to be their God, but let thofe golden velFels lie broken ; but hath entered into a fecond covenant wilh us, better than the tirll, Heb. viii. 6. It is better, becauf'e it is I'urer : it is made in Chrill, and cannot be reverfed ; Chrift hath engaged his ftrength to keep every be- liever. In the firft covenant we had -a poffe Jiare, a power of Handing : in the fecond we had a 7ion pojfe cadere, an impof- fibility of falling finally, 1 Pet. i. 5. (5. . Whofoever they are that look for righteoufnefs and falva- tion by the power of their free-will, or the inherent goodnefs of their nature, or by virtue of their merit, as the Socinians and Papifts, thefe are all under the covenant of works : they do not fubmit to the righteoufaels of faith, therefore they are bound to keep the whole law, and in cafe of failure they are condemned. The covenant of grace, is like a court of chancery, to relieve the finner, and help him who is caft by the firll covenant : it faith, Believe in the Lord Jefus and be laved ; but fuch as will Hand upon their own inherent righteoufnefs, free-will and merit they fall under the firil covenant of works, and are in a perilh- ing eftate. Uj'e 2. Let us labour by faith to get into the fecond covenant of grace, and then the curie of the firft covenant is taken away by Chrift. If we once get to be heirs of the covenant of grace, we are in a better ftate than before. Adam Itood on his own legs, therefore fell; we Hand in the ftrength of Chrift: under the firft covenant, the jultice of God, as an avenger of blood, purfues you ; but if you get into the fecond covenant, you are got into the city of refuge, you are fife, and the juftice of God is pacified towards you. S 2 140 CONCERNING Sl^Sf. CONCERNING SIN. Q. XIV. WHAT is Jn? Anf. Sin is any want of conformity unto, or tranfgrenion of the law of God. 1 John iii. 4. * Sin is a tranfgreffion of the law.' Of fin in general. 1. Sin is a violation or tranfgreffion : the Latin word, tranf- gredior^ to tranfgrefs, fignifies to go beyond one's bounds ; the moral law is to keep us within the bounds of our duty ; fin is a going beyond our bounds. 2. The law of God ; it is not the law of an inferior prince that is broken, but of Jehovah, who gives laws as well lo angels as men ; it is a law that is juil, and holy, and good, Rom. vii. li?. It is juli, there is nothing in it unequal ; holy, nothing in it impure: good, nothing in it prejudicial. So that there is no Tealbn to break this law, no more than for a beaft that is in a fat paftuie, to break over the hedge, to leap into a barren heath or quagmire. 1 fliall ihew what an heinous and execrable thing fin is. It hmalornm tolluvies^ the complication of all evil ; it is the fpirits of mifchief diftilled : the fcripture calls it ' the accurfed thing,' Jofh. vii. 13. it is compared to the venom of ferpents, the ftench of fepulchres. The apofl;le ufeth this expreffion of fin, * Out of meafure finful,' Rom. vii. 13. or, as it is in the Greek, • Hyperbolically finful.' The devil would paint over fin with the Vermillion colour of plealiire and profit, that he may make it look fair : but I ftiall pull off the paint from fin, that you may fee the ugly face of it. We are apt to have llight thoughts of iin, and fay to it, as Lot of Zoar, Gen. xix. tO. * Is it not a little one .?' But that you may fee how great an evil fin is, con- fid er thefe four things : I. The original of fin, from whence it comes : it fetcheth its pedigree from hell ; fin is of the devil, 1 John iii. 8. ' He that committeth fin is of the devil.' Satan was the firft: a6tor of fin, and the firft tempter to fin : Sin is the devil's firft-born. II. Sin is evil in the nature of it. 1. It is a defiling thing. Sin is not only a defection, but a pollution. It is to the Ibul as ruit is to gold, as a ftain is to beauty. It makes the foul red with guilt, and black with filth. Sin in fcripture is ' compared to a menllrous cloth,' Ila. xxx. 22. to a • plague-fore,' 1 Kings viii. 38, Jofliua's filthy gar- ments, in which he flood before the angel, Zech. iii. 3. were nothing but a type and hieroglyphic of fin. Sin hath blotted CONCERNING SIN. 141 God's image, and fiained the orient brightnefs of the foul. Sia makes God lotlie a finner, Zech. xi. 8. and when a (inner fees his (in, he lothes hinifeif, Ezek. xx. 4''2, Sin drops poilbn on our holy things, it infects our prayers. The high priell was to make atonement for fm on the altar, Exod. xxix. S6. to typify that our holieil (ei vices need Chrift to make an atonement for them. Duties of religion in themfelves are good, but fin corrupts them, as the purelt water is polluted, running through muddy ground. The leper under the law, if he had touched the altar, the altar had not cleanfed him, but he had defiled the altar. The apofi;le calls fin, ' Filthinels of flefli and Ipirit,' 2 Cor. vii. 1. Sin Itanips the devil's image on a man : mahce is the devil's eye, hypocrily his cloven foot. It turns a man into a devil, John vi. 70. ' Have noti cholen twelve, and one of you is a devil.' 2. Sin is a grieving of God's Spirit, Eph. iv. 30. * Grieve not the Holy Spirit of God.' To grieve, is more than to anger. Q. How can the Spirit he /aid to be grieved 9 For, feeing he is God, he cannot hejiihjeci to any pajjion. Anf. This is fpoken metaphorically : Sin is faid to grieve the Spirit, becaule it is an injury otfered to the Spirit, and he takes it unkindly, and, as it were, lays it to heart. And, is it not much thus to grieve the Spirit? The Holy Ghoft delcended in the likenei's of a dove ; fin makes this blelTtxl dove mourn. Were it only an angel, we (hould not grieve him, much lefs the Spirit of God : Is it not fad to grieve our comforter. 3. Sin is an act of contumacy againlt God ; a walking anti- podes to heaven. Lev. xxvi. 27. ' If ye will walk contrary to me.' A finner tramples upon God's law, crolfeth his will, doih all he can to affront, yea, to fpite God. The Hebrew word -for fin, PaPiangy fignifies rebellion : there is the heart of a rebel in every fin, Jer. xliv. 10. ' We will do whatloever proceedeth out of our mouth, to burn incenfe to the queen of heaven.* Sin ftrikes at the very Deity ; Peccatnnt eft deicidum : Sin would not only unthrone God, but un-god him. If the finner could help it, God would no longer be God. 4. Sin is an a6t of difingenuity and unkindnefs : God feeds the finner, keeps off evils from him, bemiracles him with mercy; hut the finner not only forgets God's mercies, but abufeth them : he is the worfe for mercy ; like Abfalom, who, as foon as David had kiffed him, and taken him into favour, plotted treafon againfl him, 2 Sam. xv. 10. Like the mule, who kicks the dam after (lie hath given it milk, vas peitujuin, 2 Sam. xvi. 17. Is tills thy kindnefs to thy friend ? God may upbraid the finner : I have given thee (may God fay) thy health, flrength, and eftate ; thou requited me evil for good, thou woundtll me with my 149 CONCERNING SIN". own mercies; is this thy kind nefs to thy friend? Did I give thee life to fin ? Did I give thee wages to ferve the devil ? 5. Sin is a difeafe, Ifa. i. 5. * The whole head is ficli ;' fome are lick of pride, others of lull, others of envy. Sin hath dif- tempered the intellectual part, it is a leprofy in the head, it hath poifoned the vitals, I'it. ii. 16. ' Their coni'cience is defiled.' It is with a finner as with a fick patient, his palate is diftempered, the fweeted things tafte bitter to him. The word which is * fweeter than the honey-comb,' Ifa. v. 20. taftes bitter to him, they put fweet for bitter. This is a difeafe, and nothing can cure this difeafe but the blood of the phyfician. 6. Sin is an irrational thing; it makes a man a6l not only wickedly, but foolifiily. It is abfurd and irrational to prefer the lefier before the greater, the pleafures of life, before the rivers of pleafures at God's right-hand for evermore. Is it not irrational to lofe heaven, for the fatisfying, or indulging of lull? As Lyfiniachus, who, for a draught of water, loll a kingdom. Is it not irrational to gratify an enemy ? In fin we do ib. When luft or rafii anger burns in the foul, Satan warms hinifelf at this fire. Men's fins feall the devil. 7. Sin is a painful thing; it cofl;s men much labour in pur- fuing their fin?. How do men tire themfelves in doing the devil's drudgery ? Jer. ix. 5. ' They weary themfelves to com- mit iniquity.' What pains did Judas take to bring about his treafon ? He goes to the high-prieft, and then after to the band of foldiers, and then back again to the garden. St. Chryfolloni faith, " Virtue is eafier than vice." It is more pains to fome to follow their fins, than to others to woifhip their God. While the finner travels with his fin, in ibrrow he brings forth ; it is called ' ferving divers lulls,' Tit. iii. 2. Not enjoy, but ferve ; Why {o? becaufe not only of the flavery in fin, but the hard labour; it is ' ferving divers lulls.' Many a man goes to hell in the fweat of his brows. 8. Sin is the only thing God hath an antipathy againfl; : God doth not hate a man becaufe he is poor, or defpifed in the world ; you do not hate your friend becaufe he is fick, but that which draws forth the keenneis of God's hatred, is fin, Jer. xliv. 4. * O do not this abominable thing which I hate.' And fure, if the finner dies under God's hatred, he cannot be admit- ted into the celcllial nianfions : will God let him live with him whom he hates ? God will never lay a viper in his bolbni. The feathers of the eagle v/ill not mix with the feathers of the other fowls ; God will not mix and incorporate with a finner. Till fin be removed, there is no coming where God is. in. See the evil of fin, in the price paid for it ; it cofl the blood of God to expiate it. * O man (faith St. Aultine) con- fider the greatnefs of thy fin, by the greatnel's of the price paid CONCERNING SIN. 143 for fin,' All the princes on earth, or angels in heaven, could not fatisfy for fin ; only Chrilh. Nay, Chrill's adtive obedience was not enough to make atonement for fin, but he mult fuller UjDon the crofs ; for, ' without blood is no remifiion,' Heb. ix. 22. O what an accurfed thing is fin, that Cbrift fhoukl die for it ! The evil of fin, is not fo much feen in that one thoufand are damned for it, as that Chrill died for it. IV. Sin is evil in the effects of it. 2. Sin hath degraded us of our honour. Reuben by inceft loft his dignity ; and though he were the firlt-born, he could not excel, Gen. xlix. 4. God made us in our own image, a little lower than the angels ; but fin hath debafed us. Before Adam finned, he was like an herald that hath his coat of arms upon him : all reverence him, becaufe he carries the king's coat of arms ; but let this coat be pulled off, and he is defpifed, no man regards him. Sin hath done this, it hath plucked otF our coat of innocency, and now it hath debafed us, and turned our glory into fliame, Dan. xi. 21. ' And there fhall Hand up a vile perfon.* This was fpoken of Antiochus Epiphanes, who was a king, and his name figiiifies illuftrious ; yet fin had de- graded him, he was a vile peribn. 2. Sin dilqniets the peace of the foul ; whatever defiles, dif- turbs; as poiibn tortures the bowels, corrupts the blood, lb fin doth the foul, Ifa. Ivii. 21. Sin breeds a trembling at the heart; it creates fears, and there is ' torment in fear,' 1 John iv. 18. Sin makes fad convulfions in the confcience. Judas was fb terrified with guilt and horror, that he hangs himfelf to quiet his confcience. And is not he like to be well cured, that throws himfelf into hell for eafe ? 3. Sin produceth all temporal evil. Lam. i. 8. Jerufalem hath grievoufly finned, therefore flie is removed. It is the Trojan- horfe, it hath fword and famine, and peftilence in the belly of it. Sin is a coal, that not only blacks, but burns. Sia creates all our troubles; it puts gravel into our bread, worm- wood in our cup. Sin rots the name, confumes the eflate, bu- ries relations. Sin fhoots the flying roll of Gods curfes into a family and kingdom, Zech. v, 4. It is reported of Phocas, having built a wall of mighty itrength about his city, there was a voice heard, * Sin is within the city, and that will throw down the wall.' 4. Sin unrepented of brings final damnation. The canker that breeds in the rofe is the caufe of its perifliing; and corrup- tions that breeds in men's fouls are the caufe of their damning. Sin, without repentance, brings the ' lecond death,* Rev. xx. 14. that is- mo?-6y/?te morje6t. But doth not the apojile fay of believers, that their ORIGINAL SIN. 155 * old man is crucified,* Rom. vi. 6. and they are * dead to Jin ?* Rom. vii. 11. Anf. They are dead, 1. Spiritually. They are dead as to the reatus, the guilt of it ; and as to the regnum, the power of it ; the love of fin is crucified. 2. They are dead to (in legally. As a man that is fentenced to death is dead in law, lb they are legally dead to iin ; there is a fentence of death gone out againft fin, it Ihall die and drop into the grave : But at the prefent, fin hath its life lengthened out ; nothing but the death of the body can quite free us from the body of death. Ufe 2. Let us lay to heart original fin, and be deeply humbled for it ; it cleaves to us as a difeafe, it is an active principle in us, fi:irring us up to evil. Original fin is vvorfe than all actual fin ; the fountain is more than the fiream. Some think, as long as they are civil, they are well enough ; ay, but thy nature is poifoned : A river may have fair fireams, but vermin at bottom. Thou carriell an hell about thee, thoucanildo nothing but thou defilefl; it ; thy heart, like muddy ground, defiles the pureft water that runs through it. Nay, though thou art regenerate, •„ there is much of the old man in the new man. O how (hould (^^"^^ original fin humble us ! This is*"one reafon God hath left original fin in us, becaul'e he would have it as a thorn in our fide to humble us. As the bifiiopof Alexandria, after the people had embraced Chrillianity, dellroyed all their idols but one, that the fight of that idol might make them lothe themfelves for their former idolatry ; fo God leaves original fin to pull down the plumes of pride. Under our filver wings of grace are black feet. 2. Let the fenfe of this make us daily look up to heaven for help ; beg Chrifl;'s blood to waQi away the guilt of fin, and his Spirit to mortify the power of it ; beg further degrees of grace ; gratiam Chrijii eo obnoxious ambiamus. Though grace cannot make fin not to be, yet not to reign ; though grace cannot ex- pel fin, it can repel it : And for our comfort, where grace makes a combat with fin, death (hall make a conquelt. 3. Let original fin make us walk with continual jealoufly and watchfulnefs over our hearts. The (in of our nature is iike a fleeping lion, the leail thing that awakens it makes it rage. The fin of our nature, though it leems quiet, and lies as fire hid under the embers, yet if it be a little ftirred and blown up by a temptation, how quickly may it flame forth into I'candaious evils? Therefore we had need always to walk watchfully, Mark xiii. 37- 'I fay to you all, Watch.' A wandering heart needs a watchful eye. U 2 156 man's misery by the fall. MAN'S MISERY BY THE FALL. Q. XIX. WHAT is the mifery of that ejiate whereinlo man fell ? ^??/. All mankind by their fall loft communion with God, are under his wrath and curfe, and To made liable to ail the mi- feries in this life, to death itfelf, and to the pains of hell for ever. Eph. ii. 3. * And were by nature children of wrath.' Adam left an unhappy portion to his pofterity, Sin and Mifery, We have already conlidered the firft of thefe, original fin, now the mifery of that eftate ; in the firft, we have feen mankind offend- ing, in the fecond, we fliall fee him fuffering. 7'he mifery en- fuing original fin is two-fold. Privative. By this firll hereditary fin we have loft commu- nion with God. Adam was God's familiar, his favourite ; but fin hath put us all out of favour : when we loft God's image, •we loft his acquaintance. God's banifhing Adam out of para- dife, hieroglyphically, it fhewed how fin hath banifhed us out of God's love and favour. II. Pofitive. In four things. 1. Under the power of Satan. 2. Heirs of God's wrath. 3. Subject to all miferies in this life. 4. Obnoxious to hell and damnation. Ift. The firft mifery is. By nature we are * under the power of Satan,' whoiscalled, * The prince of the power of the air,' Eph. ii. 2. Before the fall man was a free denifon, now a flave ; be- fore a king on the throne, now in fetters. And who is man en- flavedto? To one that is an hater of him. This was an aggra- vation of Ifrael's fervitude, Pfal. cvi. 41. ' They that hated them ruled over them.' By fin we are enflaved to Satan, who is an hater of mankind, and writes all his laws in blood. Sin- ners before converfion are under Satan's command, as the afs at the command of the driver, he doth all the devil's drudgery. No fooner Satan tempts, but he obeys : as the fhip is at the command of the pilot, he fteers it which way he will, fo is the finner at the command of Satan, he may fteer him which way he will ; and he never fteers the fliip but into hell's mouth. The devil rules all the powers and faculties of a finner. 1 . He rules the underftanding : he blinds men with ignorance, and then rules them ; as the Philiftines firft put out Samfon's eyes, and then bound him. Satan can do what he will with an ignorant man : he doth not fee the error of his way, therefore the devil can lead him into any fin ; you may lead a blind man any whither : Omne peccatiim fundutnr in ignorantia. 2. Satan rules the will : though he cannot force the will, yet man's MISERt BY THE FALL. 157 h« can, by temptation, draw it, Johnviii. 44. ' The lufls of your father ye will do.' He haih got your hearts, and him ye will obey, Jer. xliv. 17. ' We will burn incenl'e to the queen of heaven.' When the devil (purs a fianer by a temptation, he will over hedge and ditch, break all God's laws, that he may obey Satan : Where then is free-will ? When Satan hath i'ucli power over the will, * his lulls ye will do.' There's not any member of the body but is at the devil's fervice : the head to plot fin, the hands to work it, the feet to run the devil's errand. Grave jugum Jewitutis , Cicero. Slavery is hateful to a noble fpirit. Satan is the worlt tyrant ; the cruelty of Canibal, or Nero, is nothing to his. Other tyrants do but rule over the bodies, he over the conicience : other tyrants have fome pity on their flaves, though they work in the galley, they give them meat, let them have hours for reft ; but Satan is a mercileis tyrant, he lets them have no reft. What pains did J udas take ? 'rhe devil would let him have no reft till he had betrayed Chrift, and afterwards imbrued his hands in his own blood. Ufe 1. See here our mifery by original fin, enlLived to Satan, Eph. ii. 2. Satan is faid to work effectually in the children of dilbbedience. What a (ad plague is this for a (inner to be at the wilt of the devil ? Juft like a (]dve, if the Turks bid him dig in the mines, hew in the quarries, tug at the oar, the (lave muii do it, he dares not refule. If the devil bids a man lie or cozen, he doth not refufe; and, which is worfe, men are enflaved, and they willingly obey this tyrant: other (laves are forced againft their will : ' Il'rael fighed by realbn of their bondage,' Exod. ii. 23. But finners are willing to be (laves, they will not take their freedom ; they kifs their fetters. Ufe 2. Let us labour to get out of this deplorable condition fjn hath plunged us into ; get from under the power of Satan : if any of your children were fiaves, you would give great fums of money to purchaie their freedom : your (buls are enflaved, and will you not labour to be let free ? Improve thegofpel ; the gol'pel proclaims a jubilee to captives': fin binds men, the go(- pel looleth them, Paul's preaching was ' to turn men from the power of Satan to God.' A6ls xxvi. 18. The gofpel-llar leads you to Chrilt ; and if you get Chrift, than you are made free, though not from the being of fin, yet from Satan's tyranny, John viii. 36. ' If the Son make you free, ye fliall be free in- deed.' You hope to be kings to reign in heaven, and will you let Satan reign in you now ? never think to be kings when you die, and (laves while you live : the crown of glory is for con- querors, not captives. Oh! get out of Satan's jurildidion ; get your fetters of (in filed o(f by repentance. ijd, Mifery. [IFe are heirs of Gofsicralh.'] In the text, and were by nature the children of wrath. TertulUan's expofitioii l58 man's misery by the r/LLL." here is wrong, children of wrath, he underftands fubje6livc, that is, fubje6l to wrath and paffion ; offending often in the irraf- cible faculty of a wrathful fpirit. But, by children of wrath, the a{3ortle paflTively means heirs of icrath, expofed to God's difpleafure. God was once a friend, but fin broke the knot of friendfliip; now God's fniile is turned into a frown; we are now bound over to the feffions, and become children of wrath ; * And who knows the power of God's wrath?* PC. xc. 11. * The wrath of a king is as the roaring of a lion,' Prov. xix. 12. How did Hamad's heart tremble, when the king rofe up from the banquet in wrath? Efth. vii. 7- But God's wrath is infi- nite, all other is but as a fpark to a flame ; wrath in God is not a paffion, as in us ; but it is an a6l of God's holy will, whereby he abhors fin, and decrees to punilh it. This wrath is very dil- mal; it is this wrath of God that imbitters affli6lions m this life ; when ficknels comes attended with God's wrath, it puts confcience into an agony. The mingling of the fire with the hail made it fo terrible, Exod. ix. 24. So mingling God's wrath with afflidion, makes it torturing ; it is the nail in the yoke. God's wrath, but when in a threatening (as a fliower hanging in the cloud) made Eli's ears to tingle; what is it then, when this wrath is executed ? It is terrible when the king- rates and chides a traitor ; but it is more dreadful when he caufeth him to be fet upon the rack, or to be broke upon the wheel: ' Who knows the power of God's wrath?' While we are children of wrath, 1. We have nothing to do with any of the promifes ; they are as the tree of life, bearing feveral forts of fruit, but no right to pluck one leaf, Eph. ii. 3. * Chil- dren of wrath.' ver. 12. * Strangers to the covenant of pro- niife.' The promifes are as a fountain fealed. While we are in the flate of nature, we fee nothing but the flaming fword ; and, as theapoftle faith, Heb. x, 27. * There remains nothing but a fearful looking for a fiery indignation.* 2. While chil- dren of wrath we are ' heirs to all God's curfes,' Gal. iii. 10. How can the finner eat and drink in that condition? Like Da- maris' banquet, he fat at meat, and there was a fword hanging over his head by a fmall thread ; one would think he could have little fi:omach to eat ; fo the fword of God's wrath and curfe hangs every moment over a finners head. We read of afljing roll written with curies, Zech. v. 3. There is a roll written with curies goes out againfl every perfon that lives and dies in fin : God's curfe blafi;s wherever it comes. A curfe on the fin- ner's name, a curfe on his foul, a curfe on his efi;ate, pofterity, a curfe on the ordinances. Sad, if all a man did eat fhould turn to poifon : the finner eats and drinks his own damnation at God's table. Thus it is before converfion. As the love of God MAK*S MISERY BY THE FALL. 1$9 makes every bitter thing fvveet, fo the curfeof God makes every fweet thing bitter. Ufe. See our niifery by the fall. Heirs of wrath: and is this eftate to be reded in ? If a nnan be fallen under the king's dii- plealure, will he not labour to re-ingratiate himfelf into his fa- vour ! O let us flee from the wrath of God ! And whither fliould we fly but t© Jefus Chrift ? there's none eUe to fhield off the wrath of God from us, 1 Thelf. i. 10. * Jefus hath delivered us from the wrath to come.' 3. Subje6l to all outward miferies : all the troubles incident to man's life are the bitter fruits of original fin. The fin of Adam hath * fubje6led the creature to vanity,* Rom. viii. 20. Is it not a part of the creature's vanity, that all the comforts here below will not fill the heart, any more than the mariner's breath can fill the fails of a fhip ; Job xx. 22. * In the midft of his fufficiency he (hall be in ilraits.' There is ftill Ibmething wanting, and a man would have more : the heart is always hydropical ; it thirils and is not fatisfied. Solomon put all the creatures into a lembic ; and when became to extract thefpirit and quintelfence, there was nothing but froth, ' all was vanity,* Eccl. i. 2. Nay, it is vexing vanity ; not only emptinefs, but bitternefs. Our life is labour and forrow ; we come into the world with a cry, go out with a groan, Pla!. xc. 10. Some have faid, that they would not be to live the life they have lived over again, becaufe their life hath had more water in it than wine ; more water of tears, than wine of joy : Quid eft diu vevere ni/l dill turqueri, Aug. * Man is born to trouble,' Job v. 7. Every one IS not born heir to land, but he is born heir to trouble ; as well feperate weight from lead. We do not finilh our troubles in this life, but change them. Trouble is the vermin bred out of the putrid matter of fin. Whence are all our fears, but from fin? 1 John iv. 18. * There is torment in fear.' Fear is the ague of the foul, fets it a fliaUing ; fome fear want, others alarms, others fear lofs of relations ; If we rejoice, it is with trembling. Whence- are all our difappointments of hopes but from fin ? Where we look for comfort, there a crofs : where we expert honey, there we talle wormwood. Whence is it that the earth is filled with violence, that the wicked opprefieth the man which is more righteous than he ? Hab. i. 13. Whence is it that fo much fraudulency in dealing, fo much falfenefs in friend fhip, fuch crolfes in relations ? Whence is it children prove undutiful ? They that fhould be as the (laff of the parent's age, are a fword to pierce their hearts: whence is it fervanls are unfaithful to thtir mafters ? Theapollle fpeaksof fome who have entertained angels in their houfes, Heb. xiii, 2. But how oft, infi,ead of entertaining angels' in their houfes, do fome entertain devils,? Whenceareallthemuiiaiesanddivifionsina kingdom? SChron. 160 man's misery ey the fall. XV. 5. * In thofe days there was no peace to them that wen! out, nor to him that came in.' All this is but the four corn in that apple our firii: parents ate, viz. fruit of original fin. Beficle3 all the deformities and difeafes of the body, fevers, convulfions, catarrhs. Macks et nova fehrhim terris incubuit cahors — I'hefe are from fin. There had never been a Hone in the kidneys, if it had not been firit a Hone in the heart. Yea, the death of the body, is the fruit and refult of original fin, Rom. v. 12. ' Sin entered into the world, and death by fin.' Adam was made immortal, conditionally, if he had not finned ; fin digged Adam's grave. Death is terrible to nature : Lewis king of France forbade all that came into his court, to mention the name of deatli in his ears. The Socinians fay, that Death comes only from the infirmnefa of the conltitution. But the apofile faith. Sin ufhered in death into the world : b)^ fin came death. Cer- tainly, had not Adam ate of the tree of knowledge, he had not died. Gen. ii. 17- * In the day thou eatefl;, thou (halt furely die,' implying, if Adam had not eaten, he Ihould not have died. O tlien fee the mifery enluing upon original fin! Sin diflblves the harmony and good temperature of the body, it pulls this frame in pieces. 4. Original fin without repentance expofeth to hell and dam- nation. This is the fecond death. Rev. xx. 14. Two things in it ; (1.) Pana damni, Punifliment of lofs : The foul is baniflied from the beatifical prefence of God, in whofe prefence is fulnefs ofjoy. (2.) Pcewa/ew/?<5', Punifhment of fenfe : The finner feels, the fcalding vials of God's wrath; It is penetrating, abiding, John iii. 3(j. Referved, 2 Pet. ii. 17.. If, when God's anger be kindled but a little, and a fpark or two of it flies into a man's confcience here in this life, it be fo terrible ; what then will it be when God ilirs up all his anger.? In hell there is the worm and the fire, Mark ix. 44. Hell is the very accent and empha- fisofmifery: there'sjudgment without mercy. O whatflames of wrath, what leas of vengeance, what rivers of^brimftone, are poured out here upon the damned ! Bellarmine is of opinion. That one glimpfe of hell-fire were enough to make the molt flagitious finner to turn Chrifiian .? nay, live like an hermit, a mofi: ftrid mortified life. What is all other fire to this, but painted fire.? Ejus adejje intolerabile ejus abel)'e impoffibUe : to bear it will be intolerable, to avoid it will be impodible ; and thefe hell-torments are for ever, have no period put to them,^ Rev. ix. (5. ' They fhall leek death, and (liall not find it.' Ori- gen fancied a fiery llream in which the fouls of finful men were to be purged after this life, and then to pal's into heaven ; but it is for ever. The breath of the Lord kindles that fire ; and OF THE COVENANT OF GRACE. 161 where fhall we find engines or buckets to quench it ? Rev. xiv. 11. * And the fmoke of their torment afcendeth up for ever and ever, and they have no reil night nor day.' Thank original fin for all. U/e I. What fad thoughts fliould vve have of this primitive original fin, that hath created fo many miferies ? What honey can be got out of this lion ? What grapes can we gather oiFthis thorn ? It fets heaven and earth againfl; us : while we chufe this bramble to rule, fire comes out of the bramble to devour us. 2. How are all believers bound to Jefus Chrift, who hath freed them from that mifery to which fin hath expofed them? Eph. i. 7. ' In whom we have redemption through his blood.* Sin hath brought trouble and a curfe into the world : Chrifi; hath fanclified the trouble, and removed the curfe. Nay, he hath not only freed believers from mifery, but purchafed for them a crown of glory and immortality, 1 Pet. v. 4. * When the chief fliepherd fliall appear, ye Qiali receive a crown of glory that fadeth not away.' OF THE COVENANT OF GRACE. Q. XX. DID God leave all mankind to perijli in this ejlate of Jin and mifery ? Anf. No, he entered into a covenant of grace to deliver the ele6l out of that ellate, and bring them into a (late of grace by a Redeemer. Ifa. Iv. 3. * I will make an everlafl;ing covenant with you.* Man being by his fall, plunged into a labyrinth of mifery, and having no way left to recover himfelf, God was pleafed to enter into a new covenant with him, and fo reftore him to life by a Redeemer. The great propofition I (hall go upon is, that there is a new covenant ratified between God and the eledt. Q. What is the new covenant ? Anf. It is a foienin compa6t and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people. Q. What names are given to the covenant ? Anf. 1. It is called a covenant of peace, Ezek. xxxvii. 29. becaufe it feals up reconciliation between God and humble fin- ners. Before this covenant there was nothing but enmity ; God did not love us; a creature that offends cannot be loved by a holy God : and we did not love him ; a God that con- demns, cannot be loved by a guilty creature ; fo that there was war on both fides. But God hath found out a way in the new Vol. I, No. 4. X 1G2 OF THE COVENANT or GRACE. covenant to reconcile diliering parties, fo that it is filly called a covenant of peace. 2. It is called a covenant of grace, and well it nnay : For, 1. It was with grace, that, when we had forfeited the fiiit cove- rant, after we had caftaway ourfelves. The covenant of grace is tabula poji naiifragmni, as a plank after (hipwreck. O the free grace of God, that he (hould parly with fiiiners, and fet his wildoni and nrercy a-work to bring rebels into the bond of the covenant. (2.) It is a covenant of grace, becaufe it is a royal charter, allmadeupof terms of grace ; that 'God will call our fins behind his back;' that ' he will love us freely,' Hof. xiv. 4. That • he will give us a will to accept of the mercy of the covenant, and fiirength to perform the conditions of the covenant,* Ezek, xxxvii. S6. All this is pure grace. Q. Why would God make a covenant icith lis ? Anf. It is out of indulgence, favour, and relpedt to us. A tyrant will not enter into a covenant with flaves, he will not Ihew them fuch refpe6l. God's entering into covenant with us, to be our God, is a dignity he puts upon us. A covenant is injigne ho7ioris, a noteof dillin6tion between God's people and heathens, Ezek. xvi. 22. ' I will efi;ablifli my covenant with thee.' When the Lord told Abraham that he would enter into covenant with him, * Abraham fell upon his face,' Gen. xvii. 2. as being amazed that the God of glory (hould beftow fuch a favour upon him. 2. God makes a covenant with us, to tie us faft to him ; it is called in Ezekiel, the * bond of the covenant.' God knows we have flippery hearts, therefore he will have a covenant to bind us : it is a horrid in^ piety to go away from God after covenant. If one of the veftal nuns, who had vowed herfelf to religion, was deflowered, the Romans cauCed her to be burnt alive. It is perjury to depart from God after Iblemn covenant. Q. Hotv dotk the covenant of grace differ from thefirji cove- nant made icith Adam? Anf. 1. Difference. The terms of the firft covenant were more itridt and fevere. For, 1. The leall failing would have made the covenant with Adam null and void, but many failings do not null the covenant of grace : I grant, the lead fin is a trefpafs upon the covenant, but it doth not make it null and void. There may be many failings in the conjugal relation, but every failing doth not break the urarriaGe-bond. It would be fad, if, as oft as we break covenarst with God he (hould break covenant With us ; but God will not take advantage of every failing, but in * anger remember mercy.' 2. The firft covenant being broken, allowed the finner no remedy, all doors of hope were (hut ; but the new covenant I OF THE COVENANT OF GRACE. 163 allows the finner a remedy : it leaves room for repentance, it provides a mediator, Heb. xii. 24. ' Jefus the mediator of the new covenant.' 2d Differ. The firft covenant did run all upon * working,' the fecond upon * believing,' Rom. iv. 5. Q. But are not ivorks required hi the covenant of grace 9 Anf. Yes; Tit. iii. 8. ' This is a faitbful faying, that they which believe in God, be careful to maintain good works.' But the covenant of grace doth not require works m the fame man- ner as the covenant of works did. In the firil covenant, works were required as the condition of life ; in the (econd, they are required only as the figns of a man that is alive. In the firft covenant, works were required as grounds of falvation ; in the new covenant, they are required as evidences of our love to God. In the firft, they were required tothe juftification of ourperfons; in the new, to the teftification of our grace. Q. What is the condition of the covenant of grace ? Anf. The main condition is faith. Q. But why is faith more the condition of the new covenant than any other grace? Anf. To exclude all glorying in the creature ; faith is an humble grace. If repentance or works were the condition of the covenant, a man would fay, It is my righteouinefs hath faved me : but if it be of faith, where is boalling ? Faith fetcheth all from Chrirt, and gives all the glory to Chnft; it is a moft humble grace. Hence it is God hath fingled out this grace to be the condition of the covenant. And if faith be the condition of the covenant of grace, it ex- cludes defperate prelum ptuous finnersfrom the covenant. They fay there is a covenant of grace, and they ftiall be laved : but did*you ever know a bond without a condition ? 'I'he condition of the covenant is faith, and if thou haft no faith, ihou haft no more to do with the covenant than a foreigner or a country far- mer with the city charter. life \: Of information. See the amazing goodnefs of' God, to enter into covenant with us: he never entered into cove- nant with the angels when they fell. It was much condefceniion in God to enter into covenant with us in a ftate of inrocency, but it was more to enter in a ftate of enmity. In this covenant of grace, we may fee the cream of God's love, and the working of his bowels to finners. This is a marriage covenanr., Jt-r. iii. 14. * I am married to you, faith the Lord.' In the nf^w cove- nant, God makes himlelf over to us, and what can ae givcvaore? And he makes over his promifes to us, and what better bonti can we have ? Ufe ^. Of trial.' Whether we are in covenant with God. There are three characters. X2 164 OF THE COVENANT 01" GRACE. 1. God's covenant-people are an humble people, 1 Pet. V. 5. ' Be ye clothed vvith humility.' God's people elieem of others better than themfelves ; they fhrink into nothing in theic own thoughts, Phil. ii. 3. David cries out, * I am a worm, and no man,' Pfal. xxii. 6. though a (iiint, though a king, yet a worm. When Mofes' face fhined, he covered it with a veil : God's people, when they fliine moil in grace, are covered wiih • the veil of humility.' Pride excludes from the covenant; * God refilleth the proud,' 1 Pet. i. 3. and fare fuch are not in cove- nant with God, whom he refifts. 2. A people in covenant with God, area willing people ; though they cannot ferve God perfe<5lly, they ferve him willingly. They do not grudge God a little time fpent in his worfhip; they do not hefitate or murmur at fufferings; they will go through a fea and a wildernefs, if God call ; Pfal. ex. 3. * Thy people fhall be a willing people:' Heb. * a people of wiljing- nefs.' This fpontanity and willingnefs, is from the attra6live power of God's Spirit : the Spirit doth not impellere^ force, but traliere, fweetly draw the will ; and this willingnefs in religion, makes all our fervices accepted. God doth fometimes accept of willingnefs without the work, but never the work without wil- lingnefs. 3. God's covenant- people are a confecrated people, they have bolinefs to the Lord written upon them, Deut. vii. Q. ' Thou art a holy people to the Lord thy God.' God's covenant- people are feparated from the world, and fan6tified by the Spirit. The priells under the law were not only to wafh in the great laver, but were arrayed with glorious apparel, Exod. xxviii. 2. This was typical, to fliew God's people are not only wafhed from grofs fins, but adorned with holinefs of heart; they bear not only God's name, but image. Tamerlane refufed a pot of gold, when he faw it had not his father's (lamp upon it but the Ro- man (lamp. Holinefs is God's ftamp, if he doth not fee this ftamp upon us, he will not own us for his covenant- people. Ufe 3. Of Exhortation. To fuch as are out of covenant, la- bour to get into covenant, and have God for your God. How glad would the old world have been of an ark ? How induftrious Ihould we be to get within the ark of the covenant? Confider, 1. The mifery of fuch as live and die out of the covenant with God. (I.) Such have none to go to in an hour of diftrefs. When confcience accufeth, when ficknefs approacheth, (which is but an harbinger to befpeak a lodging for death) then what will you do? Whither will you flee ? Will you look to Chrift for help? He is a mediator only for fuch as are in covenant. O how will you be filled With horror and defpair ! and be as Saul, 1 Sam. xxviii. 15. * The PhililVmes make war againft me, and the Lord is departed.' (2.) Till you are in covenant with OF THE COVENAfiX OF GRACE. 16$ God, there is no mercy. The mercy- feat was placed upon the ark, and the mercy-feat was no larger than the ark ; to (hew, that the mercy of God reacheth no further than the covenant. 2. The excellency of the covcnemt of grace; it is a belter covenant than the covenant made with Adam. Ift, Becauie it is more friendly and propitious. Thole fervices which would have been reje6ted in the firlt covenant, are accepted in the fe- cond. Here God accepts of the will for the deed, 2 Cor. viii. 10. here fincerity is crowned in the covenant of grace, wherein we are weak, God will give fbrenglh ; and wherein we come Ihort, God will accept of a furety. 2dly, It is a better cove- nant, becauCe it is lurer, 2 Sam. xxiii. 5. ' Thou hall made with me an. everlalling covenant, ordered in all things, and fure.* The firlt covenant was not fure, it Itood upon a tottering foun- dation, works ; Adam had no Ibontr a ftockof righteoulhefs to trade with, but he broke : but the covenant of grace is lure ; it is confirmed with God's decree, and it reds upon two mighty pillars, the oath of God, and the blood of God. Sdhj, It hath better privileges. The covenant of grace brings preferment. Our nature is now more ennobled, we are raifed to higher glory than in innocency, we are advanced to fit upon Chrilt's throne. Rev. iij. 21. We are by virtue of the covenant of grace nearer to Chriil than the angels : they are his friends, we his fpoufe. 3. God is willing to be in covenant with you. Why doth God woo and befeech you by his ambalfadors to be reconciled, if he were not willing to be in covenant. Obj. / icon Id fain be in covenant with God, but I have been a gfeatjinner, and I fear God will not admit me into covenant. AnJ\ If thou feell thy fins, and lotheft thyfelf for them, yet God will take thee into covenant, Ila, xliii. 24. ' Thou haft wearied me with thy iniquities, I, even I, am he, that blotteih out thy tranfgreffions.' As the fea covers great rocks, fo God's covenant-mercy covers great fins. Some of the Jews that cru- cified Chriil, yet had their fins waflied away in his blood. Obj: But lam not worthy that ever Godjhould admit me into covenant. Anf. It never came into God's thought to make a new cove- nant upon terms of worthinefs. If God fhould flievv mercy to none but fuch as are worthy, then he mull Ihew mercy to none at all. But it is God's defign in the new covenant to advance the riches of grace, to love us freely : and when we have no woiihinefs of our ov/n, to accept us through Chrill's worthinefs. i', Therefore let not unvvorthinei's difcourage you; it is not un- ..jfiworthinefs excUides any from the covenant, but unwillingnefs. Q. Wh{it Jha/l we do that ice may he in covenant ivith God? Anf. 1. Seek to God by prayer. Ex'ige a Domino niifericor" diiim, Aug. *' Lord, be my God ia covenant." The Lord huih 166 OF THE COVENANT OF GRACE. made an exprefs promife, that, upon our prayer to him, the covenant fliould be ratified, he will be our God, and we ihall be his people, Zech. xiii. 9. * They (hail call upon my name, and I will heat them ; I will fay it is my people ; and they (hall fay, the Lord is my God.' Only it mufl be an importunate prayer; come as earneft fuiters, refolve to take no denial. 2. If you would be in covenant with God, break off the cove- nant with fin ; before the marriage covenant there muft be a divorce, 1 Sam. vii. 3. * If ye return to the Lord with all your hearts, put away the llrange gods ; and tliey put away A(hta- roth ;' viz. their female gods. Will any King enter into cove- nant with that man who is in league with his enemies.? 3. If you would enter into the bond of the covenant, get faith in the blood of the covenant. ChrilVs blood is the blood of atonement ; believe in this blood, and you are fafely arked in God's mercy ; Eph. ii. 13. * Ye are made nigh by the blood ofChrift.' Ufe 4. Of comfort to fuch as can make out their covenant- intereft in God. (I.) You that are in covenant with God, all your fins are pardoned. Pardon is the crowning mercy, Pfalm ciii. 3. ' Who forglveth thy iniquity, who crovvneth thee, &c.* This is a breach of the covenant, Jer, xxxi. 33. ' I will be their God, and I will forgive their iniquity.' Sm being pardoned, all wrath ceafeth. How terrible is it when but a fpark of God's wrath flies into a man's confcience } But fin being forgiven, no more wrath. God doth not appear now in the fire or earth- quake, but covered with a rain-bow full of mercy. 2. All your temporal mercies are fruits of the covenant. Wicked men have mercies by providence, not by virtue of a covenant ; with God's leave, not with his love. But fuch as are in covenant have their mercies fvveetened with God's love, and they fwim to them in the blood of Chrift. As Naaraan fdid to Gehazi, 2 Kings v. 23. * Take two talents,' fo faith God, to fuch as are in covenant, take two talents ; take health, and take Chrill with it : take riches, and lake my love with them ; take the venilbn, and take the blefling with it : Take two talents. (3.) You may upon all occafions, plead the covenant. If you are hunted with temptations, plead the covenant; Lord, thou haft promiled to bruife Satan under my feet (hortly ; wilt thou fufibr thy child to be thus worried ? Take oif the roaring lion. If in want, plead the covenant; Lord, thou haft laid, * I fliall want no good thing ;* wilt thou fave me from hell, and not from want? wilt thou give me a kingdom, and deny me daily bread.? (4.) If in covenant with God all things (hall co-operate for your good : Etiam mala cedunt in bonum, Pfal. xxv. 10. Not OF THE COVENANT OF GRACE. 167 only golden paths, but his bloody paths. Every wind of pro- vidence fliall blow them nearer heaven. Aftlidion (hall humble and purify, Heb. xii. 10. Out of the bittered drug, God dif- tils your lalvation. Afflidions add to the faints glory. The more the diamond is cut, the more it fparkles; the heavier the faints crofs is, the heavier Ihall be their crown. (5.) If thou art in covenant once, then for ever in covenant. The text calls it, * an everlailing covenant.' Such as are in covenant are ele6ted ; God's ele6lmg love is unchangeable, Jer. xxxii. 40. * I will make an everlailing covenant with them, that I will not turn away from them ; but I will put my fear in their heart, that they lliall not depart from me.' God will fo love the faints that he will not forfake them : And the faints fhall lb fear God, that they fiiall not forfake him. 'Tis a cove- nant of eternity : It mull be fo ; for who is this covenant made with? Is it not with believers? and have not they coalition and union with Chrift? Chrili is the head, they are the body, Eph. i. 23. This is a near union, much like that union between God the Father and Chrift, John xvii. 21. * As thou, Father, art in me, and I in thee, that they alfo may be one in us.' Now the union between Chrift and the faints being fo infeparable, it can never be diflblved, or the covenant made void ; you may die with comfort. (6.) Thou art in covenant with God, and thou art going to thy God : Behold a death-bed cordial ; death breaks the union between the body and the foul, but perfeds the union between Chrift and the foul. This hath made the faints deiire death as the bride the wedding-day, Phil. i. Q^. Ciipio dijolvi. Lead me^ Lord, to that glory, (faid one) a glimpfe whereof I have feen, as in a glafs darkly. Ufe 5. Of Dircciion. To fhew how you fiiould walk who have tailed of coveiiaiit-mercy, live as a people in covenant with God. As you differ from others in refpecl of dignity, fo you mull in point of carriage. IJi, You muft love this God. God's love to you calls for love. 1. It \s Amor gratiatus, a free love. Why (hould God pafs by others, and take you into a league of friendlhip with himfolt? In the law, God palled by the lion and eagle, and chole the dove : So he palfes by the noble and mighty. 2. It is A7nor pleiius, a full love. When God takes you into covenant, you are his Hephzibah, IlU. Ixii. 5. his delight is in you ; he gives you the key of all his treafure, he heaps pearls upon you, he fettles heaven and Q^rth upon you ; he gives you a l)Hnch of grapes by the way, and liiith ' Son, all I have is thine.' And doth not all this call for love ? who can tread upon ihefe hot foals, and his heart not burn in love to God. 2<^/y, Walk holily- The covenant hath made you a royal 163 CHRIST THE MEDIATOR hation, therefore be an holy people. Shine as lights In the world ; live a.^ earthly angels. God hath taken you into cove- nant, that you and he may have communion together, and what is it l* — CHRIST THE MEDIATOR OF THE COVENANT. HiSB. xii. 24. Jefus the Mediator of the New Covenant^ &c. Jesus Christ is the fum and quinteflence of the gofpel ; the wonder of angels ; the joy and triumph of faints. The name of Chrill is fweet, it is as mufic in the ear, honey in the mouth, and a cordial at the heart. I ftiall wave the context, and only fpeak of that which con- cerns our prefent purpofe : having dilicourled of the covenant iof grace, I fliall fpeak now of the Mediator of the covenant, and the reftorer of lapfed linners, ' Jefus the mediator of the cove- r.ant.' There are (everal names and titles in fcripture given to Chrift, as the great reftorer of mankind : 1. Sometimes he is called a Saviour, Mat. i. 21. * His name fhall be called Jefus.* The Hebrew word for jesus, fignifies a Saviour, and whom hefaves from hell, he faves from fin : where Chrill is a Saviour, he is a I'anftifjer, Matth. i. 21. * He fliall fiwe his people from their fins.' There is no other Saviour, Ads iv. 12. * Neither is tliere falvation in any other.' As there was but one ark to lave the world from drowning, fo there is but one Jefus to fave tin- ners from damning. As Naomi (aid to her daughters-in-law, Ruth i. 11. ' Are there yet any more Ions in my womb } So hath God any other fons in the womb of his eternal decree, to be faviours to us, befides Chrill? Job o^xviii. 14. * Where fhall wifdom be found? the depth faith, it is not in me; and the fea faith, it is not in me.' Let me allude. Where fhall fal- vation be found ? The angel faith, it is not in me ; morality faith, it is not in nie : the ordinauce faith, it is not in we : OF THE COVENANT. 169 Clirift alone is the well-fpring of life ; the ordinance is the con- duit-pipe that conveys iaivation, but Chrill is the fpring that feeds it. * Neither is there iiilvation in any other.' 2. Sometimes Chrift is called a Redeemer, Il'a. lix. $0. ' The Redeemer fhall come to Sion.' Some underlland it of Cyrus, others of an angel : but the mod ancient Jewiih doctors under- iland it of Chrift, the Redeemer of the e\e&: : Job xix. 25. * My Redeemer liveth.' The Hebrew word for Redeemer, iignifies fuch an one as is near a-kin, and hath right to redeem a mortgage; lb Chrilt is near of kin to us, being our elder bro- tiler, therefore hath the bell right to redeem us. 3. Chrift is called a Mediator in the text, ' Jefus the Medi- ator of the new covenant.' The Greek word for Mediator, fig- nKies a middle perlbn, one that doth make up the breach be- tween two difagreeing parties, God^.and we were at variance by ftn, now Chrift doth mediate and umpire between us ; he reconciles us to God through his blood, therefore he is called the Mediator of the new covenant. There is no way of com- munion and intercourfe between God and man, but in and through a Mediator : Chrift takes away the enmity in us, and the wrath of God, and (o makes peace. Nor is Chrilt only a Mediator of reconciliation, but interceQion, Heb. ix. 24. * Chrift is entered, not into the holy place made with hands, but into heaven itfelf, now to appear in the prefence of God for us.' The prieft, when he had llain the facritice, was to go with the blood before the altar and mercy- i'eat, and (hew it to the Lord. Now, in Chrift our blelled Mediator, consider two things. (I.) His perfon : (2.) His graces. 1. His perfon : His perfon is amiable; he is all made up of love and beauty. He is the effigies of his Father, Heb. i. 3. ' The exprefs image of his perlbn.* Confider, (1.) Ch rift's perfon in two natures. (2 ) His two natures in one perlbn. (I.) Chrift's perfon in two natures : I. Look upon his human nature as incarnate. The Valentinians deny his human nature ; but John i. 14. ' the Word was made tlelh :' It is fpokea of Chrift the promifed Meffiah. Chrift took our flefh, that the fame nature which finned might fuft'er ; and ' The Word was made flelli,' that through the glals of his human nature we might look upon God. Q. IVh,^ is Chrijl called the Word? Anf. Becaufe, as a word is the interpreter of the mind, and reveals what is in a man's breaft; fo Jefus Chrift reveals his Father's mind to us, concerning the great matters of our Iaiva- tion, John i. IS. Were it not for Chrift's manhood, the fight of the Godhead would be formidable to us: but through Chrift's flelh we may look upon God without terror. And \'oL. I. No. .4. y 170 CHRIST THE MEDIATOR Chrifl; took our flefli, that he might know how k) pify us; he knows what it is to be faint, Ibnowful, tempted, Plal. ciii. 14. ' He knows our frame.' And he took our flefh, that he might (as Aullin faith) encble our human nature with honour. Chrift having married our flefh hath exalted it above the angeli- cal nature. 2. Look upon Chrift's divine nature. Chrifl: may be fitly compared to Jacob's ladder, Gen. xxviii. 1'2. which reacheth from earth to heaven : Chrift's human nature was the foot of the ladder, wliich Hood upon earth ; his divine nature the top of the ladder, which reacheth to heaven. This being a grand article of our faith, I fliall amplify : I know the Ari- ans, Socinians, Ebionites would rob Chrill of the bed jewel of his crown, his Godhead; but the Apoflolical, Nicene, Athanalian creed, affirm Chrift's Deity ; to this the churches of Helvetia, Bohemia, Wittembergh, Tranfilvania, &c. give their full content ; and the i'cripture is clear for it. He is cal- led the ' mighty God,' Ila. ix. 6. ' And in him dwells the fulnefs of the Godhead,' Col. ii. 9. He is of the fame nature and elfence with the Father. So Athanafius, Batil, Chryfollom : 1. Is God the Father called Almighty ? fo is Chrift, Rev. j. 8- * The Almighty.' 2. Is God the Father, the heart-fearcher .^ fo is Chrift, John ii. 25. * He knew their thoughts.' 3. Is God the Father omniprefent.!^ fo is Chrift, John iii. 13. * The Son of man which is in heaven.' Chrift as God was then in hea- ven, when as man he was upon the earth. Q. Is God eternal ? Anf. Chrift is the everlafting Father, Ifa. ix. 6. which fcrip- ture may be urged againft the Corinthian hereticks, who denied the pre-exiftency of Chrift's Godhead, and held that Chrift had no being till he derived it from the Virgin Mary. 4. Doth divine worfhip belong to the firft perfon in the Tri- nity .? fo it doth to Chrift, John "v. 23. Heb. i. G. ' Let all the angels of God worftiip him.' 5. Is creation proper to the Deity .^^ this is a flower of Chrift's crown, Col. i. 10'. ' By him were all things created.' 6". Is invocation proper to the Deity } this is given to Chrift, A6ls vii. 57- ' Lord Jefus, receive my fpirit.* 7. Is recumbency and truft peculiar to God the Father .? this this is given to Chrift, John xiv. 1 . ' Ye believe in God, believe alfo in me.' Chrift niuft needs be God, not only that the di- vine nature might fupportthe human from finking under God's wrath, but alfo to give value and weight to his ftitferings. Chrift beino God, hisdeath and paflion is meritorious ; Chrift's blood is CdWfd J'anguis Dei, the blood of God, A<5tsxx. 28. be- caufe the perfon who was oft'ered in iacrifice was God as well as man. This is an invincible fupport to believers ; it was God or THE COVENANT. 171 who was offended, and it was God who fatisfied. Thus Chrift's perfon in two natures. (2.) Cnnfider Chrift's two natures in one perfon, God-man, 1 Tim. iii. lO. ' God manifeft in tbetleOi.' Chriil had a two- fold fubftance, divine and human ; yet not a twofold fubliftence, both natures make but one (thrift. A Iciion may be grafted into another tre^, a pear-tree into an apple, which though it bear different fruits, is but one tree; fo Chrilt's manhood is united to the Godhead in an ineffable manner ; yet though there are two natures, yet but one perfon. This union of the two natures in Chriit was not by tranliiiutation, the divine na- ture changed into the human, or the human into the divine; nor by mixture, the two natures mingled together, as wine and water are mixed : both the natures of Chrift remain diftin<5t, yet ma1e\vs tlie dignity of believers, that they are nearly related to one of the greatelt perCons that is, Col. ii. y. * In him dwells the fulnels of tlie Godhead bodily :' Co it is of unfpeakable com- fort. Chrill's two natures being married together, the divine and human ; all that Chriil in either of his natures can do for behevers, he will do : In his human nature he prays for them, in his divine nature he merits for them. This for the peribu of our Mediator. U(e 4. Adn>ire the love of Chrift our Mediator! that he fhould humble himfelf, and take our flefh, thathe might redeem us. Believers fliould put Chrift in their bolbm. as the fpoule did. Cant. i. 13. ' Lie betwixt my breaih.' What was faid of Ignatius, that tlie name of Jel'us was found written in his heart, fliould be verified of every faint, he Ihould have Jefus 'Chrift written in his heart. CHRIST A PROPHET. Deut. xviii. 15. The Lord thy God loill raife up unto thee a Prophet, ike. Having fpoken of the perfon of Chrift;, we are next to fpeak of the olfices of Chrift, Prophetical, Priellly, Regal. 1. Prophetical, ' The Lord thy God will rail'e up unto thee a Prophet. ' Ennnciator hie locus de Chrijlo, It is fpoken of Chriil:. There are feveral names given to Chrift as a Prophet : He is called ' the Counfellor,' Ifa. vi. 9. . In uno Chrijio^ Angelas fa'deris complelnr, Fagius. * The Angel of the Cove- nant,' Mai. iii. 1. ' A Lamp^' 2 Sam. xxii. ly. ' The Morn- ing-ftar,' Rev. xxii. 10\ jefus Chrift is the great Prophet of his church ; the woman of Samaria gave a flirevvd guels, John iv. 1(3. He is the belt teacher, he makes all other teaching effectual, Luke xxiv. 45. ' Then opened he their underlland- ing.' He did not only open the I'criptures, but opened their underftanding: He teacheih to profit, Ifa. xlviii. 17. ' I am the Lord thy God, who teacheth thee to prolit.' Q. How Chriji teacheth? AnJ\ 1. Externally, by his word, Plal. cxix. 105. 'Thy word is a lamp to my feet.' Such as pretend to have a light or revelation above the word, or contrary to it, never had their teaching from Chrift, Ifa. viii. fully blow and ripen. Q. How doth Chr/jVs teaching differ frorti others teaching? Anf. Several ways. 1. Chriil teacheth the heart. Others may teach the ear, Chrift the heart. Acts xvi. 14. * Whole heart the Lord open- ed.' All that the difpenfers of the word can do, is but to work knowledge, Chrift works grace ; they can but give y u the light of the truth, Chriil gives you the love of the truth ; they can only teach you what to believe, Chrift teachtth how to be- lieve. 2. Chriil gives us a faft:e of the word. Minillers may lot the CHRIST A PROPHET. 17^ food of tlie word before you, and carve it out to you ; but it is only Chrill caufelh you to tafte it, 1 Pet. ii. 3. * If lb be ye have tafted that the Lord is gracious,' Pfal. xxxiv. 8. ' Talle and fee that the Lord is good.' It is one thing to hear a truth preached, another thing to tafte it ; one thing to read a promile, another thing to tafte it. David had got a tafte of the word, Pf. cxix. 10-2, 183. ' Thou haft taught me : How fweet are thy words unto my tafte! yea, fweeter than honey to my mouth.' The apoftle calls it the favour of knowledge, 2 Cor. ii. 14. The light of knowledge is one thing, the favour another. Chrill makes us tafte a favorinefs in the word. 3. Chrift, when he teacheth, makes us obey. Others may inftru6t, but cannot command obedience : they teach to be humble, but men remain proud. The Prophet had been de- nouncing judgments againft the people of Judah, but they would rtot hear, Jer. xliv. if. ' We will do whatfoever goeth out of our own mouth, to bake cakes to the queen of heaven.' Men come qua/i armed iu coat of mail, that the fword of the word will not enter; but when Chrift comes to teach, he removes this obftinacy, he not only informs the judgment, but inclines the \\\\\. He doth not only come with the light of his word, but the rod of his ftrength, and makes the ftubborn finner yield to him : His grace is irreftftible. 4. Chrift teacheth eafily. Others teach with difticulty. Difticulty in findmg out a truth, and in inculcating it, Ifa. xxviii. 40. ' Precept mujlhe upon precept, and line upon line.' Some may teach all their lives, and the word take no impref- lion : They complain, as Ifa. xlix. 4. ' I have fpent my labour in vain ;' plow on rocks : But Chrift the great Prophet teacheth with eafe. He can with the leaft touch of his Spirit convert; he can fay, * Let there be light ;' with a word he conveys grace. 5. Chrift, when he teacheth, makes men willing to learn. Men may teach others, but they have no mind to learn, Prov. ii 7. ■* Fools defpife inftru6tion ;' they rage at the word, as ifa patient ftiould rage at the phyfician, when he brings him a cor- dial ; thus backward are men to tlieir own falvation. But Chrift makes his people a * willing people,' Pfal. ex. 3. They prize knowledge, and hang itasajewel upon their ear. Thole that Chrift teacheth, fay, as Ifa. ii. 3. ' Come let us go up to the mountain of the Lord, and he will teach us of his ways, and we will walk in them ;' and as A6ts x. 33. * We are all here prefent before God, to hear all things commanded.' Q. Chrift, when he teacheth, doth not only illuminate, but animate.. He doth fo teach, as he doth quicken, John viii. \i. * I am the light of the world ; he that follows me fhall have lumen vitce, the light of life.* By nature we are dead, there- 176 CHRIST A PROPHET. fore unfit for tencliing ; who will make an oration to the dead ? But Chrill teacheth thern that are dead, he gives the light of ]ife. As when Lazarus was dead, Chrill faid, ' Come lorth,' and he made the dead to hear, Lazarus came forth : So wlien Chrill laith to the dead foul, come forth of the grave of unhelief, he hears Chrill's voice, and comes forth, it is the light of life. 'J'he philofophers fay, calor ex lux cmifcrecnnt , light and lieat increale together. 'I'is true here, where Chriil comes with his light, there is the heat offpiritual life going along with it. Vj'e 1. Of information. Branch i. See here an argument of Chrill's divinity : had he not been God, he could never have known the mind of God, or revealed to us thofe arcana cccU^ thofe deep myfteries, which no man or angel could find out. Who but God can anoint the eyes of the blind, and give not only light, but fight ? who but he who hath the key oi David, can open the heart ? who but God can bow the iron finew of the will ? He only who is God can enlighten the confcience, and make the llony heart bleed. Branch 2. See what a cornucopia, or plenty of wifdom is in Chrill, who is the great do6lor ot" his church, and gives laving knowledge to all the ele6l. The body of the fun mult needs be full of clarity and brightnefs, which enlightens the v.hole world : Chrill is the great luminary ; in him are hid all treafurss of knowledge. Col. ii. 3. The middle lamp of the fan6luary gave light to all the other lamps : Chrifl ditfufeth his glorious light to others. We are apt to admire the learning of Ariftotle and Plato; alas! what is this poor fpark of light to that which is in Chrifl, from whofe infinite wifdom both men and angels light their lamp. Branch 3. See the mifery of man in the flate of nature. Be- fore Chriil come to be their prophet, they are inveloped with ignorance and darknefs. Men know nothing in a falvifical, ian6lified manner, they know nothing as they ought to know, 1 Cor. viii. 2. This is fad : 1. Men in the dark cannot difcern colours ; fo in the llate of nature they cannot difcern between morality and grace : they take one for the other, pro dea nubem, 2. In the dark the greatefl beauty is hid : let there be rare flowers in the garden, and pictures in the room, yet in the dark their beauty is veiled over; lb, though there be fuch tranl- cendent beauty in Chrifl as amazeth the angels, a man in the ftate of nature fees none of this beauty. What is Chrift to him ? or heaven to him ? The veil is upon their heart. 3. A man in the dark is in danger every ilep he goes ; fo a man in the Hate of nature is in danger, every Hep, of falling into hell. Thus it is before Chrifl teacheth us ; nay, the darknefs in which a fin- ner is, v.hile in an unregenerate ilate, is worle than natural daikuQls ; for natural darknefs affrights, Gen. xv. 12. ' An CHRIST A ^ROPttEt. 177 horror of great darknefsfell upon Abraham.* But the fpiritual darknefs is not accompanied with horror, men tremble not at their condition; nay, they like their condition well enough, John iii. 19. * Men loved darknefs.* This is their fad condi- tion, till Jefus Chrift comes as a prophet to teach them, and to turn them from darknefs to light, and from the power of Satan to God. Branch 4. See the happy condition of the children of God, they have Chrift to be their prophet, Ifa. liv. 13. 'All thy children fhall be taught of the Lord,' 1 Cor. i. 30. ' He is made to us wifdom.' One man cannot fee by another's eyes : but believers iee with Chrift's eyes, * In his light they fee light;' Chrift gives them the light of grace, and light of glor5\ life 2, Labour to have Chrift for your prophet : he teacheth favingly t he is an interpreter of a thoufand, he can untie thofe knots which puzzle very angels. Till Chrift teach, never learn any leflbn ; till Chrift is made to us wifdom, we fhall never be wife to falvation. Q. WhatJIiall ive do to have Chrijlfor our tMch^rP Anf. See your need of Chrift's teaching ; you cannot fee your way without this morning-ftar; fome fpeak much of the light of reafon impfoVed ; alas ! the plumb-line of reafon is too fhort to fathom the deep things of God : the light of reafon will no more help a man to believe, than the light of a candle will help him to underftand. A man can no more, by the power of na- ture reach Chrift, than an infant can reach the top of the pyra- mids, or the oftrichfly up to the ftars ; fee your need of Chrift's anointing and teaching, Rev. iii. IS. 9dly, Go to Chrift to teach you, Pfal. xxv. 5. * Lead me in thy truth, and teach me.' As one of the difciples laid, * Lord, teach us to pray,' Luke xi. L fo, Lord, teach me to profit. Do thou light my lamp, O thou great prophet of thy church! Give me a ipirit of wildom and revelation, that I may fee things in another manner than ever I faw them before ; teach me in the word to hear thy voice, and in the fticrament to difcern thy body, Pf. xiii. 3. * Lighten mine eyes,' &c. Cathe- dram hahet in coilo qui cor da docet in terra. Aug. '* He hath his pulpit in heaveri who converts fouls." And that we may be encouraged to go to our great prophet : 1. Jefus Chrift is very willing to teach us. Why elfe did he enter into the calling of the miniftry, but to teach themyfteries of heaven ? Matth. iv. 23. * Jefus went about teaching and preaching the gofpel of the kingdom, and healing all manner of ficknefs, and all mannerofdifeafes among the people.' Why did he take the office prophetical upon him ? Why was Chrili fo angry with them that kept away the key of knowledge ? Luke xi. 52. .Why was Chrift anointed with the Spirit without Vol. L No. 4. Z 178 CHRIST A PROPHET. meafure ? b.ut that he might anoint us with knowledge, itnow- ledo-e is in Chrift as milk in the bread for the child. O then go to Chrill to teach. None in thegofpel came to Chrift for fight, but he reflored their eye-fight ; and fure Chrift is more willing to work a cure upon a blind foul, than ever he was upon a blind body. 2. There are none fo dull and ignorant but Chrift can teach them. Every one is not fit to make a philofopher's fcholar of ; ex omni ligno nonfit Meirurius', but there is none fo dull, but Chrift can make a good fcholar of fuch as are ignorant, and of low parts. Chrift teacheth them in fuch a manner, that they know more than the great fages and wife men of the world. Hence that faying of St. Augvii\h-\e,fiirgunt ijidodi, et rapiunt caelum ; the unlearned men rife up, and take heaven ; they know the truths of Chrift more favingly than the great admired Rabbles. The duller the fcholar, the more is his fkill feen that teacheth. Hence it is, Chrift delights in teaching the ignorant, to get himfelf more glory, Ifa. xxxv. 5. ' The eyes of the blind fhall be opened, and the ears of the deaf ftiall be un- ftopped.' Who would go to teach a blind or a deaf man ? Yet fuch dull fcholars Chrift teacheth. Such as are blinded with ignorance, they fhall fee the myfteries of the gofpel, and the deaf ears fhall be unftopped. 3. Wait upon the means of grace which Chrift hath appoint- ed. Though Chrift teacheth by his Spirit, yet he teacheth in the life of ordinances. Wait at the gates of wilHom's door ; mini- ilers are teachers under Chrift, Eph. iv. 11. * Paftors and teachers,' We read of pitchers and lamps within the pitchers. Judges vii. 16. Minifters are earthen velfels, but thefe pitchers have lamps within them to light fouls to heaven. Chrift is faid to fpeak to us from heaven now, Heb. xii. 25. viz. by his minifters, as the king fpe:.ks by his ambaffador. Such as wean themfelves from the breaft of ordinances, feldom thrive ; either they grow light in their head, or lame in their feet. The word preached is Chrift' s voice in the mouth of the minifler ; and they that refufe to hear Chrift fpeaking in the miniftry, Chrift will refufe to hear them fpeaking on their death-bed. 4. If you would have the teachings of Chrift, walk according to that knowledge which you have already. Ufe your little knowledge well, and Chrift will teach you more, John vii. 17. * If any man will do his will, he fliall know of my do6lrine, •whether it be of God, or whether 1 fpeak of myfelf.* A mafter feeing his fervant improve a little llock well, gives him more to trade with. Ufe 3. If you have been taught by Chrift favingly, be thank- ful : it is your honour to have God for your teacher, and that lie fhould teach you, and not others, is matter of admiratiori Christ's priestly office. I79 and gratulation. O how many knowing men are ignorant I Tliey are not taught of God ; they have Chrift's word to en- lighten them, but not his Spirit to fandify them. But that you Ihould have the inward as well as the outward teaching, that Chrift fhould anoint you with the heavenly unction of his Spirit, that you can fay as he, John ix. 23. ' One thing I know, that whereas I was bUnd, I now fee :' O how thanlcful fhould you be to Chrill, who hath revealed his Father's bofom-fecrets unto you! John i. IS. * No man hath feen God at any time; the only begotten Son which is in the bofoni of the Father, he hath declared him.' • If Alexander thought himfelf fo much obliged to jVriftotle, for the philofophical inftru6lions he learned from him ; O how are we bound to Jefus Chrift, this great prophet, for opening to us the eternal purpofes of his love, and revealing to us the myfteries of the kingdom of heaven ! -« 1 John ii. 1. He requires that the finner be (iit free in the court. An advocate diflers much from an orator; an orator ufeth rhetoric to perfuade and intreat the judge to ihew mercy to another : but an advocate tells the judge Christ's INTERCESSION. 187 what is law. Thus Chrift appears in heaven as an advocate, he reprefents what is law : when God's juftice opens the debt- book, Chrift opens the law book : Lord, iaith he, thou arta jull God, and wilt not be pacified without blood ; lo, here the blood is (lied, therefore, in juftice, give me adifcharge of thele dil- treffed creatures : it is equal, that the law being fatisfied, the finner fhould be acquitted. And, upon Chrift's plea, God fets his hand to the finner's pardon. Q. In ichat manner Chriji intercedes ? Anf. 1. Freely : he pleads our caule in heaven, and takes no fee. An ordinary lawyer will have his fee, and fometimes a bribe too : but Chrift is not mercenary : how many caufes doth he plead every day in heaven, and will take nothing? As Chrift laid down his life freely, John x. 15, 18. fo he intercedes freely. 2. Feelinghj : he is as fenfible of our condition as his own, Heb. vi. 15. * We have not an high-prieft which cannot be touched with the feeling of our infirmity.* As a tender-hearted mother would plead with a judge for a child ready to be con- demned ; O how would her bowels work ! how would her tears trickle down ! what weeping rhetoric would fhe ufe to the judge for mercy ! Thus the Lord JeCus is full of fympathy and tender- nefs, Heb. ii. 17. that he might be a merciful high-prieft: though he hath left his paflion, yet not his compaflion. An ordinary lawyer is not atfeded with the caufe he pleads, nor doth he care which way it goes ; it is profit makes hirii plead, not affection : But Chrift intercedes feehngly : and that which makes him intercede with affe6lion is, it is his own caufe which he pleads. He hath ftied his blood to purchafe life and falva- tion for the ele6l ; and if they fhould not be faved, he would lofe his purchale. 2. EJficaciouJly : It is a prevailing interceffion. Chrift never loft any caufe he pleaded, he was never non-fuited. Chrift's interceflion, muft needs be effectual, if you confider, (1.) The excellency of his perlbn. If the prayer of a faint befo prevalent with God, (Moles' prayer did bind God's hand, Exod. xxxii. 10. ' Let me alone:' And Jacob as a prince, prevailed with God, Gen. xxxii. 28. And Elijah did by prayer open and fhut heaven, James v. 17-) Then what is Chrift's prayer? He is the Son of God, the Son in whom he is well pleafed, IVIatth. iii. 17. What will not a father grant a fon ? John xi. 42. * I know that thou always heareft me.' If God couidforget that Chrift were a prieft, yet he cannot forget that he is a fon. (2.) Chrift prays for nothing but whathis Father hath a mind to grant. There is but one will between Chrift and his Father : Chrift prays, ' Sandify them through thy truth ;' and * This A a2 188 Christ's iNTERCEssroif. ig the will of God, even your fan6lification,' 1 Theff. iv. S. So then, if Chrifl prays for nothing but what God the Father hath a mind to grant, then he is like to fpeed. (3.) Chrift prays for nothing but what he hath power to give : what he prays for as he is man, that he hath power ta give as he is God, John xvii. 24. * Father, I will'— Fai/jer, there he prays as a man ; / tojll, there he gives as God. This is a great comfort to a believer, when his prayer is weak, and he can hardly pray for himfelf, Chrift's prayer in heaven is mighty and powerful. Though God may refufe prayer as it comes from us, yet not as it comes from Chrift. 4. Chrift's intercefiion is always ready at hand. The people of God have fins of daily incurfion ; and, befides thefe, fome- times they lapfe into great fins, and God is provoked, and hisjuftice is ready to break forth upon them; But Chrift's in- tercefiion is ready at hand, he daily makes up the breaches between God and them ; he prefents the merits of his blood to his Father, to pacify him. When the wrath of God began to break out upon Ifrael, Aaron prefently ftepped in with his eenfer, and oftered incenfe, and fo the plague was ftayed. Numb. xvi. 47- fo, no fooner doth a child of God oft'end, and God begin to be angry, but immediately Chrift fteps in and intercedes : Father, it is my child hath offended ; though he hath forgotten his duty, thou haft not loft thy bowels : O pity him, and let thy anger be turned away from him. Chrift's jnterceffion is ready at hand, and, upon the leaft failings of the godly, he ftands up and makes requeft for them in heaven. Q. What are the fruits of Chrift's intercejjion ? Anf. 1. Juftif cation. In juftification there are two things: 1. Guilt is remitted. 2. Righteoufnefs is imputed, Jer. xxiii. 6. * The Lord our righteoufnefs.' We are reputed not only righteous, as the angels, but as Chrift, having his robes put upon us, 2 Cor. v. 21. But whence is it that we are juftified? It is from Chrift's interceffion, Rom. viii. 33, 34. Lord, faith Chrift, thefe are the perfons I have died for; look upon them as if they had not finned, and repute them righteous. Qd Fruit. Theunaion of the Spirit, 1 John ii. 20. * Ye have an undion from the holy One.' This undion or anointing is nothing elfe but the work of fan6tification in the heart, whereby the Spirit makes us partake of the divine nature, 2 Pet. i. 4. Such as fpeakof the Philofopher's ftone, fuppofeit to have fuch a property, that when it toucheth the metal, it turns it into gold : Such a property hath the Spirit of God upon the foul ; when it toucheth the foul, it puts it into a divine nature, it makes it to be holy, and to refemble God. The fandtifying work of the Spirit is the fruit of Chrift's interceflion, John vii. CHRIST S INTERCESSION-. 189 SP- * The Holy Ghofl was not yet given, becaufe Jefus was not yet giorified.' Chrilt being £;loriHed, and in heaven, now he prays the Father, and the Father lends the Spirit, who pours out the holy anointing upon the elect. 3d FruiL The purification of our holy thing$. It is Chrift's work iu heaven, not only to prefent his own prayers to his Fa- ther, but he prays over our prayers again. Rev. viii. 3, * Ano- ther angel came, having a golden cenCer, and theret,Mif{is given to him much incenCe, that he fhpyld offer it with the pniyers of all faints upon the golden altar.* This angel was Chrift; he takes the golden cenfer of his merits, and puts our prayers into this cenfer, and with the incenfe of his interceflion makes our prayers go upas a fweet perfume in heaven. It is obferva- ble. Lev. xvi. 16. * Aaron Ihali make atonement for the holy place.' This was typical, to (hew that our holy duties need to have atonement made for them. Our beftfervices, as they tsome from us, are mixed with corruption, as wine that taftes of the caflc, Ifa. Ixiv. 6. * They are filthy rags;' but Chrift pu- rifies and fweetens thefe fervices, mixing the fweet odours of his interceffion with them ; and now God accepts and crowns them. What would become of our duties without an high- priell ? ChrilVs interceffion doth, to our prayers, as the fan to the chaff, it winnows it from the corn ; fo Chrift winnows cut the chatf which intermixeth with our prayers. 4th Fruit. Accefs with boldnels unto the throne of grace, Heb. iv. 16. We have a great High-prieft that is pafled into the heavens, let us go ; come boldly to the throne of grace; we have a friend at court that fpeaks a good word for us, and is following our caufe in heaven, therefore let this animate and encourage us in prayer. We think it too much boldnefs; what.^ fuch finners as we to come for pardoa! we fliall be de- nied ; this is a finful modefty : did we indeed come in our name in prayer, it were prefumption, but Chrift intercedes for us in the force and efficacy of his blood : Now, to be afraid to come to God in prayer, is a difhonour toChrift's interceflion. 5th Fruit. The fending the Comforter, John xiv. 16. * I will pray the Father, and he will give you another Comforter.' The comfort of the Spirit is diftind from the anointing; this comfort is very fweet, fweeter than the honey-drops from the comb ; it is the manna in the golden pot, it is vinum in peciore ; a drop of this heavenly comfort is enough to fweeten a fea of worldly forrow : it is called the * earneft of the Spirit,' 2 Cor. i. 22. an earneft affures one of the whole fum. The Spirit gives us an earneft of heaven in our hand. Whence is this comforting work of the Spirit? Thank Chrift's interceflion foir it : 'I will pray the Father, and he fliall fend the Comforter.' Qth Fruit, Perfeverance in grace, John xvii. U. * Keep ICO Christ's imtercession"* through thine own name thofe which thou haft given me/ It is not our prayer, or vvatchfuhiefs, or grace that keeps us, but it is God's care and manutenancy ; he holds us, that we do not fall away. And whence is it God preferves us ? It is from Cariit's interceffion ; * Father keep them.' That prayer of Chrilt for Peter, is the copy of his prayer now in heaven, Luke XKii..o9. ' I have prayed for thee, that thy faith fail not.* Peter's faith did fail in fome degree, when he denied Chrill; but, Ghrill prayed that it might not totally fail. The faints perfevere in beheving, becaufe Chrilt perfeveres in praying. 7th Fruit. Ablblution at the day of judgment. Chrill fhall judge the world, John v. 2-2. ' God hath commited all judg- ment to the Son.' Now fure; thofe that Chrift4iath fo prayed for, he will abfolve when he fits upon the bench of judicature. Will Chrill condemn thofe he prays for? Believers are his fpoufe, will he condemn his fpoufe ? Ufe I. Branch i. See here the conllancy of Ch rift's love liii' the eled. He did not only die for them, but interdedes for them in heaven ; when Chrift haih done dying, he hath not done loving : he is now at work in hoaven for the faints, he carries their names on his breaft, and will never leave praying till that prayer be granted, John xvii. 24. * Father, I will, that thofe whom thou hall given me, be with me where I am.' Branch 2. See whence it is that the prayers of the faints are fo powerful with God. Jacob, as an angel, prevailed with God : Mofes' prayer tied God's hands ; Precibhisjuis tanquam vinqnam vincuUs Ugatum tenuit Deinn ; * Let me alone,' Exod. xxxii. 10. Whence is this ? It is Chrill's prayer in heaven makes the faints prayers lb available. Chrift's divine nature is the altar on which he offers up our prayers, and i'o they pre- vail : prayer, as it comes from the faints is but weak and lan- guid ; but when the arrow of a faint's prayer is put into the bow of Chrift's interceflion, now it pierceth the throne of grace. Branch o. It fliews where a Chriftian muft chiefly fix his eye when he comes to prayer, viz. on Chrift's interceflion. We are to look up to the mercy-feat, but to hope for mercy through Chrift's interceflion. VV^e read, Lev. vi. that Aaron made the atonement as well by the incenfe as by ihe blood : We muft look to the cloud of incenle, viz. the interceflion of Chrift. Chriftian, look up to thy advocate, one that God can .deny nothing to : a word from Chrift's mouth is more, than if all the angels in heaven were interceding for thee. If a man had a fuit depending in the court of chancery, and had a fkilful lawyer to plead, this would much encourage him. Chrift is now at the court appearing for us, Heb. ix. 24. and he hath great potency in heaven : this fliould much encourage us to look up to him, and hope for audience in prayer. We might Christ's intercession. 191 indeed be afraid to prefent our petitions, if we had hot Chrifl; to deliver them. Branch A. Tiie fad condition of an unbeliever ; he hath none in heaven to fpeak a word for him, John xvii. 9. * I pray not for the world ;' as good be fhut out of heaven, as be (liut out ofChrid's prayer. Ciirift pleads for the faints, as queen EAher did for the Jews, when they Ihould have been deftroyed ; ' Let my people be given me at my requell,' Ellh, vii. 3. When the devil Qiews the blacknefs of their iins, Chrift thews the rednefs of his wounds. But how fad is the condition of that man, Chrift will not pray for, nay, that lie will pray againft ? As queen Ellher petitioned againfi Haman, and then his face was covered, Efth. vii. ti. and he was led away to execution. It is fdd when the law Ihall be againft the finner, and confcience, and judge, and no friend to fpeak a word for him : there is no way, then, but, jailor, take the prifoner. Branch 5. If Chritl makes interceirion, then we have nothing tc'do with other incercelTors. The church of Rome dillingailh- eth between mediators of redemption and interceffion, and lay, the angels do not redeem us, but intercede for us: and pray to them : but Chrift only can intercede for us ex officio. God hath confecrated him an high-prieft, Heb. v. 9. * Thou art a prielt for ever.' Chrift intercedes vi pretii, in the virtue of his blood, he pleads his merits to his Father ; the angels have no merits to bring to God, therefore can be no interceiTors for us ; who- ever is our advocate muft be our propitiation to pacify God, 1 John ii. 1. * We have an advocate with the Father, v. 2. And he is our propitiation.' The angels cannot be our propitiation, therefore not our advocates. '2d Ufe of trial. How Chall we know that Chrift intercedes for us ? They have little ground to think Chrift prays for them, who never pray for themfelves : well, but how Ihall we know ? AnJ\ 1. If Chrift be praying for us, then his Spirit is praying in us, Gal. iv, 6. * He hath fent forth his Spirit into your heart, crying, Abba, Father ;' and Rom. viii. 26. the Spirit helps us with lighs and groans ; not only with gifts but groans. We need not chmb up into the firmament to fee if the fun be there, we may fee the beauty of it upon the earth; fo we need not go up into heaven to fee if Chrift be there interceding for iij ; let us look into our hearts, if they are quicl^ened and' inflamed in prayer, and we can cry, Abba, Father : By this inferceding of the Spirit within us, we may know Chriil is interceding above for us. Anf. 2. If we are given to Chrift then he intercedes for us, John xvii. 9. * I pray for them whom thou haft given me ;* 192 Christ's ixtercessiow. *tis one thing for Chrift to be given to us, another for us to be given to Chrifl. Q. How knoio you that ? Anf. If thou art a believer, then thou art one given to Chrift, and he prays for thee : faith is an a6t of recumbency, we do , reft on Chrift, as the ftones in the building reft upon the corner- ftone. Faith throws itlelf into Chrift's arms ; it faith, Chrift is my prieft, his blood ismy facrifice, his divine nature is my altar, and here I reft. This faith is feen by the effedls of ix, a refining work, and a refigning work : it purifies the heart, and there is the refining work ; it makes a deed of gift to Chrift, it gives up its uie, its love to him, 1 Cor. vi. 19. there is the refigning work of faith. Thefe that believe are given to Chrift, and have a part in his prayer, John xvii. 20. * Nor do I pray for thele alone, but for all them that fliall believe on me.' od Ufe of exhortatmi. Brajich 1. It ftirs us up to feveral duties : 1. If Chrift appears for us in heaven, then we rauft ap- pear for him upon earth : Chrift is not afliamed to carry our names on his breaft, and ftiall we be aftiamed of his truth ? Doth he plead our caufe, and (hall we not ftand up in his caule ? What a mighty argument is this to ftand up for the honour of Chrilt in times of apoftafy ? Chrift is interceding for us : doth he prefent our names in heaven, and fliall not we profefs his name on earth : Branch 2. If Chrift lays out all his intereft for us at the throne of grace, we muft lay out all our intereft for him, Phil. i. 20. * That Chrift may be magnified.* Trade your talents for Chrift's glory ; there's no man but hath fbme talent to trade, one parts, another eftate : Oh trade for Chrift's glory ! fpend and be fpent for him : let your head ftudy for Chrilt, your hands work for Chrift, your tongue fpeak for him ; if Chrift be an ad- vocate for us in heaven, we muft be fa6lors for him on earth, every one in his fphere mufta6l vigoroufly for Chrift. Branch 3. Believe in this glorious interceftion of Chrift ! That he now intercedes for us, and that for his fake God will accept lis : in the text, ' Who maketh interceftion for us.' If we be- lieve not, we diftionour Chrift's interceftion. If a poor finner may not j2,o to Chrift as his High- prieft, believing in his inter- celFion, then are we Chriftians in a worfe condition under the golpel, than the Jews were under the law : they, when they hud finned, had their high-prieft to make atonement ; and fliall not we have our high-prieft? is not Chrift our Aaron, who pre- le^its his blood and incenle before the mercy-feat? O look up by faith to Chrift's intercelfton ! Chrift did not only pray for his difciples and apoilles, but for the weakeft believer. Branch A. Love your intercellbr, 1 Cor. xvi. 22. * If any man love not the Lord Jefus Chrift, let him be Anathema.' Kind- Christ's intercession. ^1@3 «efs invites love ; had you a friend at court, who, when you were queftioned for delinquency or debt, fhould plead with the judge for you, and bring you off your troubles, would you not love that friend ?. So it is here, how oft doth Satan put in his bills againft us in the court ? Now Chrill is at the judge's hand, Jie fits at his Father's right hand, ever to plead for us, and to make our peace with God : O how Ihould our hearts be fired with love to Chrifi; ! Love him with a fincere and fuperlative love, above eliate, relation ; Bern. Plufquam tua, tuos. An^ a fov.e» reign comfort, Chrift makes intercelfton. Vol. I: No. 5. B b I§4 ;oij, Bethlehem, art n^)t the leail among the princes of Judah ; CHBlSa*S KINGLY OFFICE. 195 fv>r out of thee fliall come a governor that (hall rule my people ITrad.' It is n vain thing for a king to have a crown on his head, unleft, he have a fceptre ia his hand to rule.- Q. PVhere doth Chrijt rule 9 A, His kingdom is fpiritual : He rules in the hearts of men. He lets up his throne where no other ki*ig- doth, he rules the will and atfedtions, his power binds the contcience j he iubdues men's JulLs, Mic. vii. 19. ' He wiUlubdue our iai<^uitifis.' Q. WhMt doth Chrijt rule by ? 4' By lPM\ and by lovie\ l. He rules by law. It ie one of the /wra regalia, the flowers of the crown to ena<^l laws ; Chrift as king makes laws, and by his laws he rules : the law of faith^ * believe in the Lord Jelus ;* the law of fanAity, 1 Pet. i. 15. * Be ye holy in all manner of converfation.* Many would admit Cbriib to be their advocate to plead for tlieni, but not their king to rule them. ^, He rules by love ; he is a king full of mercy and clemen- cy, as he hath a fceptre in his hand, (o an olive branch of pje6l, the king's ion marries the daughter of this fub- je<5l, and lb mediates for this fubjeft, and brings him into favour with the king again : So, when God the Father was angry with us, Chrift married himfelf to our nature, and now mediates for us with his Father, and brings us to be friends again, and now God looks upon us with a favourable afpe6l. As Joab pleaded for Abfalom, and brought him to king David, and David kiffed him, fo doth Jefus Chrift ingratiate us into the love and favour of God. Therefore he may well be called a peace-maker, hav- ing taken our flefli upon him, and i'o made peace between us and his angry Father. Uj'e 1. Branch 1. See here, as in a glafs, the infinite love of God the Father, and when we had loft ourfelves by fin, then God in the riches of his grace, did fend forth his Son made of a woman to redeem us. And behold the infinite love of Chrift, that he was willing thus tocondefcend to take our flefti. Surely the angels would have difdained to have taken our flefti, it would have been a difparagement to ihem. What king would be wil- ling to wear lackcloth over his cloth of gold ? but Chrift did not difclain to take our flefli. O the love of Chrift ! had not Chrift been made flefli, we had been made a curie ; had not he been incarnate, we had beea incarcerate, and had been for ever in priibn. Well might an angel be the herald to proclaiu this joy- ful news of Chrift's incarnation, Luke ii. 10. ' Behold I bring you good tidings of great joy ; for unto you is born this day a Saviour which is Chrift the Lord.' The love of Chrift in being incarnate, wmH the more appear if we confider; I. Whence Chrift came. He came from heaven, and froi» the richeil place in heaven, his Father's bofom, that hive of fweetnels. IN His iNCARNATIOir. 503 ^. To whom Chrift came. Was it to his friends ? No, he -came tofmful man. Man that had defaced his image, abufed his love ; man who was turned rebel ; yet he came to man, re- folving to conquer obftinacy with kindnefs. If he would come to any, why not to the angels that fell ? Heb. ii. 1(5. ' He in no wife took upon him the nature of angels.' The angels are of a more noble extraft, more intelligible creatures, more able for fervice ; ay, but behold the love of Chriit, he came not to the fallen angels, but to mankind. Among the feveral wonders of the loadllone, this is not the leaft, that it will not draw gold or pearl, but defpifing thefe, it draws the iron to it, one of the mod inferior metals ; thus Chrift leaves the angels, thofe noble fpirits, the gold and the pearl, and he comes to poor finful man, and draws him into his embraces. . 3. In what manner he came. He came not in the majefty of a king, attended with his lite-guard, but he came poor: not like the heir of heaven, but like one of an inferior defcent. The place he was born in was poor : not the royal city Jerufalem, but Bethlehem, a poor obfcure place. He was born in an inn, and a manger was his cradle, the cobwebs his curtains, the beafts his companions ; he defcended of poor parents. One would have thought, if Chrift would have come into the world, he would have made choice of fome queen or perfonage of ho- nour to have defcended from : but he comes of mean obfcure parents ; that they were poor, apj^ears by their oifering, Luke ii. 24. * A pair of turtle-doves,* which was the ufual offering of the poor. Lev. xii. 8. Chrift was fo poor, that when he wanted money, he was fain to work a miracle for it, Matth. xvii. 27. He, when he died, made no will. He came into the world poor. 4. Why he came. That he might take our flefh, and re- deem us; that he might inflate us into a kingdom. He was poor, that he might make us rich, 2 Cor. viii. y. He was born of a virgin, that he might be born of God. He took our flefh, that he might give us his Spirit. He lay in th€ manger, that we might lie in paradife. He came down from heaven, that ,he might bring us to heaven. And what was all this but love ? If our hearts be not rocks, this love of Chrift fliould affedt us : behold love that palTeth knowledge! Eph- iii. 19. Branch 2. See here the wonderful humility of Chrift : Chrift; was made flefli, Oj'anciu humiliias, tii fiiiam Dei defcendere fecijiiin iitenim, Marke Virginis, Auftin. That Chrift (hould clothe himlelf with our flefti, a piece of that earth which we tread upon ; O infinite humility ! Chrift's taking our flefli, was one of the loweft fteps of his humiliation. Chrift did humble himfelf more in lying in the Virgin's womb, than in hanging upon the crofs. It was not fo much for man to die, but for Cc2 204 CHRISl's HUMILIATIOI*' God to become n)an, that was the wonder of humilify, Phil. jL 7. • He was made in the hkenels of man.' For Chrilt to be made flefli, was more hnmilily, than for the angels to be made worms, Chrilt's flefti iscalled a vail, Hebrews x. 20. ' Through the vail,' that is, his flelh, Chrill's wearing our fleili, vailed his glory. For him to be made flelh, who was equal with God, O humility ! Phil. ii. (5. ' Who being in the form of God, thought it no robbery to be equal with God.' He flood upon even ground with God, he was co-effential and con-fubftantial with his Father, as Auftinand Cyril, and the council of Nice exprtls it; yet, for all this, he takes flefh. Chrillftript himfelf of the robes of his glory, and covered himfelf with the rags of our hu- manitjr. If Solomon did fb wonder that God ftiould dwell in the temple, which was enriched and hung with gold, how may we wonder that God fhould dwell in man's weak and frail na- ture ? Nay, which is yet more humility, Chrift not only took our flefh, but took it when it was at the worll, under dilgrace ; as if a fervant fhould wear a nobleman's livery, when he is im- peached of high trealbn. Nay, befides, Chrili took all the in- firmities of our flefli. There are two (brts of infirmities ! Such as are finful without pain, or fuch as are painful without fin. The firlt of ihefe infirmities Chrift did not take upon him, fin- ful infirmities, to be covetous or ambitious, Chrili never took thefe upon him : But Chrift took upon him painful infirmities ; as, 1. Plunger, Matth. xxi. 18. He came to the fig-tree, and would have eaten. 2. Wearinefs ; as when he fat on Jacob's well to reft him, John iv. 6. 3. Sorrow, Matth. xxvi. 38. * My Ibul is exceeding forrowful, even unto death.' It was a forrow guided with realbn, not difturbed with paflion. 4. Fear, Heb. V. 7. 'He was heard in that he feared.' Nay, yet a fur- ther degree of Chrift's humility, he not only was made flefh, but in the likenefs of finful flefh, * He knew no fin, yet he was made fin,' 2 Cor. v. 21. He was like a finner ; he had all fin laid upon him, but no fin lived in him. lia. liii. 12. ' He was numbered among tranTgreffors.' He who was numbered among the perfons of the Trinity, he is faid to bear the * fins of many,' Heb. ix. 28. Now, this was the loweft degree of Chrift's hu- miliation: For Chrift to be reputed as a finner, never ftich a pattern of humility. That Chrift, who would not endure fin in the angels, fhould himfelf endure to have fin imputed to him, it is the moft amazing humility that ever was. From all this learn to be humble. Doft thou fee Chrift hum- bling himfelf, and art thou proud } 'Tis the humble laint that is Chrift's picture. Chriftians, be not proud of your fine fea- thers : 1. Haft thou an eftate ! be not proud, the earth thou treadeft on is richer than thou : it hath mines of gold and filver in the bowels of it. 2. Haft thou beauty ? be not proud : it IN HIS INCARNATION'. 205 is but air antl dud mingled. 3. Haft thou fkill and parts ? be humble: Lucifer hath more knowledge than thou. 4. Hait thou grace ? be humble : thou hafi it. not of thy own growth, it is borrowed. Were it not lolly to [>e proud of a ring that is lent.? 1 Cor. iv. 7. Thou halt more tin than grace, fpots than beauty. O look on Chrlil:, this rare pattern, and be humbled ! It is an unfeemly fight to fee God hiunbling himfelf, and man exalting himfelf; to fee an humble Saviour, and a proud finner. God hates the very refemblance of pride, Lev. ii. 1 1. He would have no honey in thefacrifice. Indeed leaven is four ; but why- no honey ? becaufe, when honey is mingled with meal or flour, it makes the meal to rife and fwell ; therefore no honey. God hates the refemblance of the fin of pride ; better want parts, comforts of Spirit, than humility. Si Dens fuperbientihiis ange- lis noil pepercit : If God, faith Auffin, fpared not the angels, when they grew proud, will he fpare thee, who art but duft and rotten nefs? Branch 3. Behold here a facred riddle or paradox ; * God manifefl in the tlefh.' Tlie text calls it a myftery. That man fhould be made in God's image, was a wonder ; but that God fliould be made in man's image, is a greater wonder. That the Ancient of days ihould be born, that he who thunders in the heaven fliould cry in the cradle : Q/«' tonitruat in ccclis, claniat in cunabulis ; qui regit /idem, fugit libera; that he who rules the flars, fliould fuck the breafl ; that a virgin (hould conceive, that Chrift fhould be made of a woman, and of that woman which himfelf made ; that the branch fliould bear the vine ; that the mother fhould be younger than the child fhe bare, and the child in the womb bigger than the mother ; that the hu- man nature fliould not be God, yet one with God : this was not only minun but miracuhim. Chrift taking flefh is a myf- tery we fliall never fully underftand till we come to heaven, when our light fliall be clear, as well as our love perfect. Brancli 4. From hence, ' God manifeft in the flefli, Chrift born of 'a virgin,' a thing not only ftrange in nature, but im- poflible, learn, * That there are no impoffibilities with God :' God can bruig about things which are not within the fphere of nature to produce; th it iron fliould fwim, that the rock fhould gufh out water, that the fire Ihould lick up the water in the trendies, 1 Kings xviii. 28. 'Tis natural for the water to quench (he fire, but for the fire to confume the water, this is impoffible in the courfe of nature : but God can bring about all this, Jer. xxxii. 27. ' There is nothing too hard "for thee.' Zech. viii. 0. ' If it be marvellous in your eyes, fhould it be marvellous, in my eyes? faith the Lord.' How fhould God be united to our flefli? it is impoflible to us, but not with God ; he can do what tranfcends reufon, and exceeds faith. He CHRIST S HUMILIATION would not be our God, if he could not do more than we can think, Eph. iii. 20. He can reconcile contraries. How apt are we to be diicouraged with feeniingimpoffibilities ? How do our hearts die within us, when things go crofs to our fenfe and realon ? We are apt to fay as that prince, 2 Kings tii. 1, ^2. ' If the Lord would make windows in heaven, might this thing be ?' It was a time of famine, and now that a meafure of wheat, which was a good part of a bufhel, fhould be fold for a (hekel, viz. half an ounce of fiiver, how can this be? So, when things are crofs, or ftrange, God's own people are apt to queftion, how they fhould be brought about with fuccefs ? Mofes, who was a man of God, and one of the brightell (tars that ever fhined in the firmament of God's church, yet he was apt to be dif- couraged with feeming impofiibilities, Numb. xi. 21. * And Mofes faid, the people among whom I am, are fix hundred thoufand footmen, and thou haft laid, I will give them flefh, that they may eat for a whole month : (hall the flocks and herds be (lain for them to fulTice them? or (hall all the fith of the lea be gathered for them, to fulfice them ?' As if he had faid, in plain language, he did not fee how the peopleof Ifrael, being fo numerous, could be fed for a month, ver. 23. * And the Lord faid, Is the Lord's hand waxed fliort ?* Surely, that God who brought Ilaac out of a dead womb, and the Me(riah out of a virgin's womb, what cannot he do? O let us reft upon the arm of God's power, and believe in him, in the midti of feeming impofiibilities. Rcniember, * there are no impofiibili- ties with God.' He can fubdue a proud heart. He canraife a dying church. Chrift born of a virgin, that wonder-working God that wrought this, can bring to pafs the greateil feeming impofiibilities. C//e 2. Of exhortation. Branch I. Seeing Chrift took our fle(h, and was born of ,a virg!^, let us labour that he may be fpiritually born in our hearts. What will it profit us, that Chrift was born into the world, imlefs he be born in our hearts ; that he was united to our nature, uulefs he be united to our }>errons? Marvel not that I fay to you, Chrift muft be born again, viz. in our hearts, Gal. iv. 19. ' Till Chrift be formed in you.* Now, then, try if Chrift be born in your hearts. Q. How fhall we know t/iat 9 Anf. 1. There are pangs before the birth ; fo, before Chrift be born in the heart, there are fpiritual pangs. Some pangs of confcience, deep convi6lions, A6ts ii. of. ' They were prick- ed at their heart.' I grant the new-birtti doth redpere magis et rninus — all have not the fame pangs of forrow and humiliation, yet all have pang^. If Chrift be born in thy heart, thou halt been deeply affli6ted for fin. Chrift is never born in the heart without pangs. Many thank God they never had any trouble IN HIS INCARMATIOJf. 207 of fpirit, they were always quiet ; a fign Chrift is not yet form- ed in them. 2. As, when Chrift was l>orn into the world, he was made fleth ; fo, if he be born in thy heart, he makes thy heart an heart offlefl^, Ezek. xxxvi. 26. Is thy heart incarnate ? be- fore it was a rocky heart and would not yield to God, or take tfie imprefllons of the word ; durum eji quod non cedit taBuii now it is tlefhly and tender, like melted wax, to take any ilamp of the Spirit. This is a fign Chrift is born in our hearts ; when they are hearts of flelli, they melt in tears and in love. What is it the better Chrift was made tielh, unlefs he hath given thee an heart of flefli ? 3. Chrift was conceived in the womb of a virgin ; fo, if he be born in thee, thy heart is a virgin-heart, in relpe6t of fmcerity and fan6tity. Art thou purified from the love of fin ? If Chnft be born in thy heart, it is a Jan^u7n fa?iclorum , an holy of holies. If thy heart be polluted with the predominant love of fin, never think Chrift is born there ; Chrift will never lie any more in a ftable. If he be born in thy heart, it is coniecrated by the Holy Ghoft. 4. If Chrift be born in thy heart, then it is with thee as in a birth : i. There is life. Faith is principium vivens, it is the vital artery of the foul, Gal. ii. 20. ' The life that I live in the tlefli, is by the faith of the Son of God.' 2. There isappe- tite, 1 Pet. ii. 7. ' As new born babes, defire the fincere milk of the word.' The word is like breaft-milk, pure, fweet, nou- rifliing ; the ft>ul in which Chrift is formed, defires this breaft- milk. St. Bernard, in one of his foliloquies, comforts himfelf with this. That fure he had the new birth in him, becaufe he found in his heart fuch ftrong anhelations and thriftings after God. 3. Motion. After Chrift is born in the heart, there is a violent tnotion ; there is ftriving ' to enter in at the ftrait gate,' and offering violence to the kingdom of heaven, Matlh. xii. II. By this we may know Chrift is formed in us. I'his is the only comfort, that as Chrift was born into the world, fo he is born in our hearts ; as he was united to our flefti, lb he is united to our perfon. Brajich 2. As Chrift was made in our image, let us labour to be made in his image : Chrift l)eing incarnate was made like us, let us labour to be made like him. There are three things in which we fliould labour to be like Chriil. I. In dilpofition. He was of a raoft I'weet difpoiition delicice liumani generh. Tit. Vefpafian. He invites iinners to come to him. He hath bowels to pity us, breatls to feed us, wings to cover us. lie would not break our heart, but with mercy. Was Chrift made in our likenefs.'^ let us labour to be made in his likeneCs. Let us be like him in this (wt^etnefs of difpofilion : be not of a ino- 208 Christ's humiliation rofefpiiit. It was faid of Nabal, 1 Sam. xxv. 18. * He is I'lich a fon of Belial, tliat a man cannot ipeak to him.' Some are lb barbarous, as if they were a-kin to the ollrich, they are fired with rage, and breathe forth nothing but revenge ; like thofe two men in the golpel ' poil'elVed with devils, coming out of the tombs, exceedmg fierce,' Matth. viii. 28. Let us be Jike Chrill in mildnefs and fweetnels. Let ns pray for our ene- mies, and conquer them by love. David's kindnefs melted Saul's heart, 1 Sam. xxiv. 16. A frozen heart will be thawed with the fire of love. 2. Be like Chrift in grace. He was like us in having our ilefh, let us be like him in having his grace. Li three graces we fhould labour to be like Chtili: 1. In humility, Phil. ii. 8. * He humbled himfelf;' he left the bright robes of his glory, to be clothed with the rags of our humanity ; a wonder to hu- mility '- Let us be like Chrill in this grace. Humility, faith St. Bernard, is contemptus proprios excellentia, a contempt of fell-excellency, a kind of felt-annihilation. This is the glory of a Chrifiian. We are never lb comely in God's eyes, as when we are black in our own. In this let us be like Chrift. True religion is to imitate Chrift. And indeed, what caufe have we to be humble, if we look within us, about us, below us, above us ? (1.) If we look intra nos, within us, here we fee our fins re- prefented to us in the glafs of confcience ; luft, envy, paffion. Our fins are like vermin crawling in our fouls. Job xiii. 23. * How many are my iniquities V Our fins are as the fands of the lea for number, as the rocks of the fea for weight. Auftin cries out, Vae mihi,fcecibus peccatorinn poUuitur temphnn Do- mini,— My heart, which is God's temple, is polluted with fin. (2.) If we \ooVjuxta nos, about us ; here is that may humble us. We may fee other Chriftians out-lhining us in gifts and graces, as the fun out-fhines the lefTer planets. Others are laden with fruit, perhaps we have but here and there an olive- berry growing, to Ihew that we are of the right kind, lia. xvii. 6. (3.) If we look infra nos, below us ; here is that may hum- ble us. We may fee the mother earth, out of which we came. The earth is the mofl: ignoble element, Job xxx. S. ' Thou art viler than the earth.* Thou that dolt fet up thy fcutcheon, and blaze thy coat of arms, behold thy pedigree ; thou art but pidvis animaiuSy walking allies : and wilt thou be proud ! What is Adam } He is the Ton of dull ; and what is dull } the fon of nothing. (4.) If we locXi fnpra nos , above us ; here is that may humble US!. If we look up to heaven, there we may fee God relifling xhk-^XQ^MdLy^SuperbQitfeqmiur nltor a tergo Dens — The proud IN HIS INCARNATIOlJ. 209 man is the mark which Godfhootsat, and he never mifies the mark. He threw proud Lucifer out of heaven ; he thruft proud Nebnchadnezzar out of his throne, and turned him to eat grafs, Dan iv. t>9. O then be Hke Chrii't in humility. 3. Did Chrift take our flefli ? was he made like to us? let us be made like to him in zeal, John ii. Kj. ' The zeal of thy houfe hath eaten me up.* He was zealous when his Father was diflionoured. In this let us be like Chrift, zealous for God's truth and glory, which are the two orient pearls of the crown of heaven. Zeal is as needful for a Chriflian, as (alt for the fa- crifice, or fire on the altar. Zeal without prudence, is rafh- nefs; prudence without zeal, is cowardlinefs. Without zeal, our duties are not acceptable to God. Zeal is like rofin to the bovv-ltrings, without which the lute makes no mufic. 4. Be like Chrift, in the contempt of the world. When Chrift took our flefh, he came not in the pride of flefli, he did not defcend immediately from kings and nobles, but was of mean parentage. Chriil was not ambitious of titles of honour. Chrift did as much decline the worldly dignity and greatnefs, as others feek it. When they would have made him a king, he refuCed it; he chofe rather to ride upon the foal of an afs, llian to be drawn in a chariot ; and to hang upon a wooden crofs, than to wear a golden crown. Chrift fcorned the pomp and glory of the world; he waved fecular aflairs, Luke xii. 13. * Who made me a judge ?' His work was not to arbitrate mat- ters of law ; he came not into the world to be a magiftrate, but a Redeemer. Chrift was like a ftar in an higher orb, he mind- ed nothing but heaven. Was Chrift made like us? let us be made like him, in heavenlinefs and contempt of the world. Let us not be ambitious of the honours and preferments of the world ; let us not purchale the world with the lofs of a good conlcience. What wife man would damn himlelf, to grow rich? or pull down his foul, to build up an eftate ? Be like Chrift iff an holy contempt of the world. 5. Be like Chrift in converfation. Was Chrift incarnate? was he made like us? let us be made like him in holinefg of life. No temptation could faften upon Chrift. John xiv. 30. * The prince of this world cometh, and hath nothing in me.* Temptation to Chrift was like a fpark of fire upon a marble pillar, which glides oft". Chrift's life, faith Chryfoftom, was brighter than the fun beams. Let us be like him in this, 2 Pet, j. 10. * Be ye holy in all manner of converfation.* We are not, faith Auftin, to be like Chrift in working miracles, but in a holy life. A chriftian fliould be both a loadftone and a dia- mond : a loadltone, in drawing others to Chrijl; ; a > ? Chrift is Cidled the horn of falvation, Luke i. 69. He laves from fin, Matth. i. 24. From wrath, 1 Thef. i. 10. To fave is a flower belongs only to his crown, A6ts iv. 12. ' Neither is there falva- tion in any other.' What an honour is this to Chrift .^ how Dd2 S19 CHRIST S EXALTATION. <]otli this make heaven ring of faints praifes? They fing hallelu- jahs to Chrilt their Saviour, Rev. v. 9. ' They fung a new long, laying, thou art worthy to take the book and open the feals ; for thou wall llain, and hall redeemed us to God by thy blood.' Sdlij, God hath exalted Chrift in his afcenfion, if he be af- cended, then he is exalted. Aullin faith '• Some were of opinion that Chrift's body afcended into the orb and circle of the fun :" fo the Hermians. But the fcripture is plain, he afcended into heaven, Luke xxiv. 51. and Eph. iv. 10. ' Far above all heavens;' therefore above the firmament. He is afcended into the highell part of the empyrean heaven, which Paul calls the third heaven. Concerning Chrift's afcenfion, two things : 1. The manner of Chrift's afcenfion; 1ft, Chrift being to afcend, blelied his dilciples, Luke xxiv, 50. ' He lift up his hands, and blelfed them, and while he blelfed them, he was parted from them, and carried up into heaven.' Chrift did not leave his difciples houfes and iandsr, but he left them his hlelfmg. '2dhj, Chrift afcended as a conqueror, in a way of triumph, Pfal. Ixviii. 18. ' Thou hall led captivity captive,' &c. He triumphed over fin, hell, and death ;, and Chrift's triumph is a believer's triumph : Chrift hath conquered fm and hell for every believer. Sdly^ The fruit of Chrift's afcenfion : Chrift's afcenfion to heaven caufeth the defcenlion of the holy Spirit into our hearts, Jlph. iv. 8. * When he afcended up on high, he gave gifts to jmen.* Chrift having afcended up in the clouds, as his trium- phant chariot, gives the gift of his Spirit to us : as a king at his coronation b^ftows gifts liberally to his favourites. Athly, God hath exalted Chrift in his (elfion at God's right hand, Mark xvi. 16. * After the Lord had fpoken to them, he was received up into heaven, and fat upon the right hand of God.' Eph. i. 20. * He raifed him from the dead, and let him at his own right hand, far above all principality, and power, and every name that is named.* Q. What is meant by Chrift's Jilting at God's right hand'^ ■ An/. To fpeak properly, God hath no right-hand or left ; for being a fpirit, he is void of all bodily parts : but it is a bor- rowed fpeech, a metaphor taken from the manner of kings, who were wont to advance their favourites next to their own perfons, and let them at their right-hand : Solomon caufed a feat to be let for the queen his mother, and placed her at his right-hand, 2 Kings ii. 10. So for Chrift to fit at the right-hand of God, is to be in the next place to God the Father in dignity and honour. The human nature of Chrift, being perfonally Christ's exaltation". 213 united to the divine, is now fet down on a ro5'al throne in hea- ven, and adored even of angels. By virtue of the peribnal union of ChriIVs hunian nature with the divine, there is a communication of all that glory from the Deity of Chrift as his human nature is capable of. Not that the manhood of Chrift is advanced to an equality with the God- head, but the divine nature being joined with the human, the human nature is wonderfully glorified, though not deified. Chrift as mediator is filled with all majeily and honour, beyond the comprehenfion of the higheft order of angels : Chrift in his humiliation defcended To low, that it was not fit to go lower ; and in his exaltation he albended fo high, that it is not poflihle to go higher. In his reCurredion he was exalted above the grave, in his aicenfion he was exalted above the aery and ftarry heaven ; in his fitting at God's right-hand, he is exalted above the higheft heavens far, Eph. iv. 10. * Far above all heavens.* bthly, God hath exalted Chrift in conftituting him judge of the whole world, John v. 9^2. * The Father hath committed all judgment to the Son.' At that day of judgment ftiall Chrift be exalted fupereminently, * He fliall come in the glory of his Father,' Mark viii. 38. He ftiall wear the fame embroidered robes of majefty, as the Father ; and he fliall come with all his holy angels, Mat. xxv. 31. He who was led to the bar with a band of foldiers, ftiall be attended to the bench with a guard of angels: Chrift fhall judge his judges, He fliall judge Pilate that condemned him : kings mull leave their throne, and come to his bar. And this is the higheft court of judicature, from whence is no appeal. \ft life of information. Branch 1. See Chrift's diflferent ftate on earth, and now in heaven : O how is thelcene altered ! when he was on earth, he lay in a manger, now he fits on a throne ; then was he hated and fcorned of men, now he is adored of angels ; then his name was reproached, now * God hath given him a name above every name,' Phil. ii. P. Then he came in the form of a fervant, and as a fervan% ftood with his bafon and towel, and waflied his difciples feet, John xiii. 4, 5^ now he is clad in his prince's robes, and the kings of the earth caft their crowns before him ; on earth he was a man of forrow, now he is anointed with the oil of gladnefs ; on earth was his crucifixion, now his coronation ; then his Father frown- ed upon him ia defertion, now he hath fet him at his right-hand ; before he feemed to have no form oi- beauty in him, Ifa. liu. 3. now he is the brightneis of his Father's glory, Heb. i. 3. O what a change is here ! ' him hath God highly exalted.' Li Branch 2. Was Chrift firft humble, and then exalted ? hence :^ learn, ' the way to true honour is humility,' Luke xiv. 11. ^ He that hmnbleth himfelf ftiall be exalted.'"^ The world looks 214 Christ's exaltation. ypon humility as that which will make one contemptible, but it is the ready way to honour : the way to rife is to fall, the way to afcend is to delcend. Humility exalts us in the elteem of men, and it exalts us loan higher throne in heaven, Mat. xviii. 4. ' Wliolbever ihall humble himfelf as this little child, the fame is the grealeft in the kingdom of heaven,' viz. He (hall have a greater degree ol glory in it. Branch 3. Chnll fullered, and then was exalted ; fee hence, that iutferings muft go before glory. Many defire to be glori- fied with Chrift, but they are not content to fuller for Chrift, 2 Tim. ii. 12. ' If wefutler with him, we fiiall reign with him.* The wicked firll reign and then futler; the godly firftlliifer and then reign : there is no way to Conftantinople, but through the Straits ; no way to heaven, but through fufferings ; no way to the crown but by the way of the crofs. Jerulalem above is a pleafant city, (Ireets of gold, gates of pearl ; but we mufl travel through a dirty road to this city, through many reproaches and fufferings. Acts xiv. 22. We muft enter into glory as Chrift did ; lirft he fuffered ftjame and death, and now is exalted to fit at God's right-hand, 2c? Uj'e, of comfort. Branch 1. Chrift, being fo highly exalted, bath ennobled our nature ; he hath crowned it with glory, and lifted it above angels and archangels ; though Chrift, as he was man, was made a little lower than the angels, Heb. ii. y. yet as the human nature is united to the divine, and is at God's right-hand, fo the human nature is above the angels. And if God hath lb dignified our human nature, what a fliameis it that we fliould debafe it? God hath exalted the human nature above the angels, and the drunkard abafeth the human nature below the beafts. Branch 2. Chrift being exalted at God's right-hand, the key of government is laid upon his fhoulders ; he governs all the affairs of the world for his own glory. Do you think when Chrift is fo highly advanced, and hath all power in heaven and earth in his hand, he will not take care ofhiseled, and turn the moll alloniftiing providences to the good of his church? In a clock, the wheels move crofs one to another, but all make the clock ftrike ; fo Chrift being at his Father's right-hand, he will make the moll crofs providences tend to the lalvation of his church. Branch 3. Chrift being at God's right-hand, we may be afiured he hath now finllhed the work of man's redemption, Heb. X. 12. ' This man, after he had oftered one faciifice for fins, for ever fat down on the right-hand of God.' If Chrift had not fully expiated fin, and Ikti^fied God's law, he had not fitten down at God's right-hand, but had Itill lain in the grave : but now he is exalted to glory : this is an evident token he hath Christ's EXALTATION. 215 done and fuffered all that was required of him, for the working out of our redemption. Branch 4. 7'hough Jefus Chrift is fo highly exalted in glory, yet he is not forgetful of us on earth. Some, when they are raifed to places of honour forget their friends ; when the chief butler was rellored to his place at court, then he forgot poor Jofeph in prifon : but it is not fo with Chrilt ; though he be exalted to fuch glory in heaven, yet he is not unmindful of his i'aints on earth. Our high prieft hath all the names and wants of his people written upon his bread- plate : art thou tempted? Though Chrift be in glory, he knows how to pity and fuccour thee, Heb. iv. 25. * We have not an high-prielt that catmot be touched with the feeling of our infirmities.* Doil thou mourn for fin? Chrift, though in a glorified ftate, he hears thy fighs, bottles thy tears. Branch 5. Chrift being exalted at God's right-hand, this is for the comfort of believers, that they Ihall one day be exalted to that place of glory where he is : C brill's exaltation is our ex- altation. Chrift hath prayed for this, John xvii. 24. * Father, I will that all thofe whom thou haft given me, be with me where I am.' And he is laid to go before, to * prepare a place' for believers, John xiv. 2. Chrift is called the head, the church is called his body, Eph. i. 22, 23, The head being exalted to honour, the body myftical fliall be exalted too ; as fure as Chrift is exalted far above all heavens, fo fure will he in- ftate believers in all that glory which his human nature is adoro- ed with, John xvii. 22. As he here puts this grace upon the faints, fo (hortiy will he put his glory upon them. This is com- fort to the poorelt Chriftian : perhaps thou haft fcarce an houfe to put thy head in, yet thou mayell look up to heaven, and fay, there is my houfe, there is my country ; and I have already taken poflelfion of heaven in my head Chrift ; he fits there, and it will not be long before I fhall fit there with him ; he is upon the throne of glory, and I have his word for it, I (hall fit upon the throne with him. Rev. iii. 21. 3d Uj'e, Of exhortation : Hath God highly exalted Chrift? Let us labour to exalt him. Let us exalt, 1. His perfon. 2. His truths. 1. Let us exalt Chrift in our hearts ; believe, O adore and love him. We cannot lift Chrift up higher in heaven, but we may in our hearts. 2. Let us exalt him in our lips; let us praife him. Our bodies are the temples of the Holy Gholt, our tongues muft be the organs in thel'e temples ; by praifing and commending Chrift, we exalt him in the efteein of others. 3. Let us exalt him in our lives, by living holy lives : vera reVigio h(ec,Jine macula vivere ladiant. It is not all the doxologies and prayers in the;world do fo exalt Chrift, as an holy lite : ihis SIO CHRIST THE REDEEMER. makes Chrifi; renowned, and lifts him up indeed, when his followers walk worthy of Chrift. 2. Let us exalt Chrift's truths. Bucholcerus, in his chrono- logy, reports ofthe nobles of Polonia, that when ever the gofpel is read, they lay their hands upon their I'words, by that intimating they are ready to maintain the gofpel with the hazard of their lives. Let us exalt Chrift's truths ; maintain the truths of Chrift againft error ; maintain the do6lrine of free grace againft merit ; the Deity of Chrift againll Socinianiim. Truth is the mod orient pearl of Chiift's crown ; contend for the truth, as one would for a funi of money, that it fhould not be wrefted out of his hand : this Chrift takes to be an exalting of him, when we exalt his truth, wherein his glory is fo much concerned. CHRIST THE REDEEMER. Q. XXX.. HOW doth the Spirit apply to us the redemp- tion purchafed by Chriji 9 A. The Spirit applies to us the redemption purchafed by Chrift, by working faith in us, and thereby uniting us to Chrift in our effe6lual calling. Here are in this anfwer two things : 1 Something implied, viz, that Chrift is the glorious purchafer of our redemption, in thefe words, ' The redemption purchafed by Chrift.* 2. Something exprelfed, viz. that the Spirit applies to us this redemption purchafed, by working faith in us, inheritance which cannot be fully defcribed or let forth by all the lights of heaven, tho* every ftar were a fun. And that which is the diamond in the ring, the glory of this inheritance, is the eternal fight and fruition of the blefll'ed God ; the light of God will be a moft alluring, heart-ravilhing objeiSl : the king's prefence makes the court, John iii. 2. ' We (hall fee him as he is.* It is comfortable to fee God fliewing himfelf through the lattice of an ordinance, to fee him in the word and facrament : the martyrs thought it comfortable to fee him in a prifon : O then, what will it be to fee him in glory, Ihining ten thoufand times brighter than the fun! and not only fee him, but enjoy him forever ; Piwmium quod fide non attingitur, Aug. Faith it- felf is not able fully to comprehend this reward. And all this bleffednefs hath Chrift purchafed through the redemption of his blood. Uj^ I. Branch 1. See into what a wretched, deplorable con- dition we had brought ourfelves by fin : we had finned ourfelves into flavery ; lb that we needed Chrift to purchafe our redemp- tion : nihil durius fervitute ; Cicero. *' Slavery is the worll con- dition ;" fuch as are now prilbners in Algiers think it fo. But by fin we are in a worle llavery, flaves to Satan, a mercilefs ty- rant, who fports in the damnation of fouls. In this condition we were when Chrift came to redeem us. Branch a. See in this, as in a tranfparent glafs, the love of Chrift to the ele6l; he came to redeem them : thefe he died in- tentionally for. Were it not great love for a king's Ion to pay a great fum of money to redeem a captive ? But that he Ihould be content to be a prifoner in his Head, and die for his ranlbm ; this were matter of wonder. Jefus Chrift hath done all this, he hath written his love in chara6ters of blood : — It had been much for Chrift to Ipeak a good word to his Father for us, but he knew that was not enough to redeem us : though a word fpeaking made a world, yet it would not redeem a finner, Heb. ix. 22. ' Without Ihedding of blood, there is no remiffion.' Qd Ufe, Of Trial. If Chrift came to purchafe our redemp- tion, then let us try whether we are the perfons whom Chrill hath redeemed from the guilt and curie due to fin. This is a needful trial : for, let me tell you, there is but a certain number whom Chrift hath redeemed. O, fay finners, Chrift is a redeem- er, and we (hall be laved by him ! Beloved, Chrift came not to redeem all; then we overthrow the decrees of God. Re- demption is not as large as creation. I grant there is a futfi- ciency of merit in Chrift's blood to lave all ; but there's dift'er- ence between fulhciency and efficiency. Chrift's blood is a fulhcient price for all, but it is eftectual only to them that be- lieve. A plaifter may have a fovereign virtue in it to heal any wound, but it doth not heal unleCs applied to the wound. And Ee2 220 CHRIST THE REDEEMER. if it be fo, that all have not the benefit of Chrift's redemption, only fome ; then it is a neceilary queftion to a{k our Ibuls, Whether we are in the number of tkem that are redeemed by Chriji or not 9 Q. Hoiv fliall we knoio that? Anf. Such as are redeemed, are reconciled to God ; the en- mity is taken away: their judgments approve, their wills in- cline ad honum. Col. i. 21. Are they redeemed that are un- reconciled to God ? who hate God and his people, (as the vine and laurel have an antipathy) who do all they can to dil'parage holineis? Are thefie redeemed who are unreconciled? Chrill hath purchafed a reprieval for thefe : but a finner may have a reprieve, and yet goto hell, John v, 6. 2. Such as are redeemed by Chrift are redeemed from the world, Gal. i. 4. * Who gave himieif for our fins, that he might deliver (or redeem) us from this pretent evil world.* Such as are redeemed by Chrift, are rifen with Chrift, Col. iii. 1. As the birds, though they light upon the ground to pick up a httle (eed, yet immediately they take their wings and fly up to heaven again : lb the redeemed of the Lord, though they ufe the world, and take the lawful comforts of it, yet their hearts are prefently oft" thefe things, and they afcend to heaven ; live here, and trade above. Such as Chrift hath died for, are ' dead to the world ;' to the honours, profits, and preferments of it. What fliall we think of them who fay, they are redeemed of the Lord, yet are lovers of the world ? Like the tribes who defired to have their portion on this fide Canaan : Phil. iii. 9. ' Who mind earthly things.' They pull down their fouls to build up an eftate. They are not redeemed by Chrift who are not re- deemed from the world. 3d Ufe, Of comfort, to fuch as are redeemed : you are happy, the lot of free grace is fallen upon you ; you who were once in the devil's prifon, you have broke this prifon : you that were once bound in the chains of fin, God hath begun to beat oftyour chains, and hath freed you from the power of fin, and curie due to it. What a comfort is this ? And is there any conlblation in Chrift ? It is thine ; is there any fweet fruit growing upon the promife ? thou may eft gather it : are there any glorious privileges in the gofpel ? they are thy jointure, juftification, adoption, coronation : is there any glory in hea- ven ? thou flialt ftiortly drink of that river of plealure : haft thou any temporal comforts } thefe are but a pledge and ear- neft of more : thy meal in the barrel is but a bait by the way, and an earneft of that angels' food which God hath prepared for thee. How mayeft thou be comforted in all worldly afflic- tions, though the fig-tree flourifli not? Nay, in cafe of death, death hath loft its fting, Mon- ebiit morte Chrifii. Death fliall QF FAITH. 221 carry the« to thy Redeemer : fear not dying, not happy but by dying. U/e ult. Of exhortation. Long for the time when you fhall have a full and perfect redemption in heaven, an eternal jubi- lee ; when you (hall be freed not only irom the power but troin the prefence of tin. Here a believer is as a prifoner that hath broken prifon, but walks with a fetter on his leg : when the banner of glory fliall be difplayed over you, you fhall be as the angels of God, you fliall never have a finful thought more; no pain or grief, no aching head or unbelieving heart. You fliall fee Chrift's face, and lie forever in his arms : you fliali be as Jofeph, Gen. xli. 14. They brought him hallily out of the dungeon, and he ihaved himfelf, and changed his raiment, and came in unto Pharaoh. Long for that time, when you Ihall put off your prifon-garments, and change your raiment, and put on the embroidered garment of glory. O long! yet be content to wait for this full and glorious redemption, when you fliall be more happy than you can defire, when you fliall have * that which eye hath not feen, nor ear heard, nor can it enter into man's heart to conceive.' OF FAITH. Gal. ii. 20. The life that I note live in thejlejlif I live hy the faith of the Son of (Jod, The Spirit applies to us the redemption purchafed by Chrifl;, by working faith in us. Christ is the glory, and faith in Chrift the comfort of the gofpel. Q. What are the kinds of faith 9 Anf. Fourfold: 1. An hillorical or dogmatical faith, which is the believing the truths revealed in the word, becaufe of di- vine authority. 2. There is a temporary faith, which lafteth but for a time, and vaniflieth, Matth. xiii. 21. ' Yet hath he no root in him- lelf, but dureth for a while.' A temporary faith is like Jonah's gourd, which came up in a night and withered, chap. iv. 10. 3. A miraculous faith, which was granted to the apoftles, to work miracles for the confirmation of the gofpel : This Ju- das had ; he call out devils, yet was call out to the devil. 4. A true juflifying faith, which is called, * A faith of the operation of God,' Col. ii. 12. and is a jewel hung only upon the eledl. Q. What is jujify'ing faith ? 2-29 OF FAITH. Anf. I (hall fliew, (I.) What it is not. It is not a bare ac- knowled^etnent ihat Chnll is a Saviour ; indeed there mull be an ackuowledi^eineiit,, but that is not lutlicient to juilify. The devil.s ackuuvviedged ChrilVs Godhead, Matth. viii, 29- * Jefus the bon ot God.' There may be an ali'ent to divine truth, yet no work ot grace on the heart : many atlent in tiieir judgments, that lin is an evil thnig, but they go on in fin, their corruptions are ftronger than their convi6tions ; and that Chrill is excellent: they cheapen the pearl, but they do not buy. {'2.) WiLatjuJitfyiivgJaith is":^ 1 anl'wer, true juflifying faith con (ills in three thmgs. 1. Selt-renuiiciation : faith is a going out of one's felf ; a man is taken otf from his own bottom, he lees he hath no righ- teoulnels of his own to lave him, Phil. iii. 9- ' Not havnig my own righteouluels.' Self-righteoufnels is a broken reed, the foul dares not lean on. Repentance and faith are both humbling graces ; by repentance a man abhors hinifelf ; by faith he goes out of himl'ejf. It is with a finner in the lirll a6l of believing, as with Il'rael in their wildernefs njarch ; behind them they lavi^ Pharaoh and his chariots purfuing them, before them the Red- fea ready to devour them : lb the Ibul behind fees God's juftice purfuing him for fin, before, hell ready to devour hitn ; and, in this fo)iorn condition, he fees nothing in hinifelf to help him, but he mull perilh unlets he can find help in another. 2. Recumbency: the tbul calls itfelf upon Jelus Chrift ; * faith rells on Chrill's perlbn.' Faith believes the promife ; but that which faith rells upon in the promife, is the perfon of Chrill : therefore the fpoufe is faid to ' lean upon her beloved,' Cant. viii. 5. * And faith is defcribed to be a believing on the name of the Son of God,' John iii. 9,S. viz. on his perlbn. The promile is but the cabinet, Chrift is the jewel in it which faith embraceth ; the promile is but the difh, Chrill is the food in it which faith feeds on. And as faith refis on Chrift's perfon, fo on his perfon under this notion, ' as he was crucified.' Faith glories in the crofs of Chrill, Gal. vi. 14. To confider Chrift as he is crowned with all manner of excellencies, doth rather flir up admiration and wonder; but Chrill looked upon as bleeding and dying, is the proper obje6l of our faith; therefore it is called * faith in his blood,' Rom. iii. 25, 3. Appropriatiun, or the applying Chrift to ourfelves : a medicine, ihough it be n^ver fo fovereign, yet if not applied to the wound, will do no good, though the plailler be made of Chrill's own blood, yet it will not heal, unlefs it be applied by faith ; the blood of God, without faith in God, will not lave. This ap|)lying of Chrift is called a receiving of him, John i. 12. The hand receiving of gold, enricheth ; fo the hand of faith re- ceiving Chrill's golden merits with fulvation enricheth us. 6F FAITH. 223 Q. Hoic is faith wrought? A. By the blefled Spirit; it is called the * fpirit of grace,' Zech. xii. 10. becaufe it is the Cpringf and elFicientof all grace. Faith is the chief work which the Spirit of God works in a man's heart. In making the world God did but fpeak a word, but ia working faith he puts forth his arm. Luke i. 51. The Spirit's working faith is called, * The exceeding greatnef- of God's power.' What a power was put forth in raifmg Chrill from the grave, when fuch a tonib-ilone lay upon him, ' the (ins of all the world!' yet he was raifed up by the Spirit: the fame power the Spirit of God puts fordi in working faith, the Spirit irradiates the mind, fubdues the will : the will naturally is like a garrifon, which holds out afzainil God ; the Spirit with a fweet violence conquers, or rather changeth the will, making the (in- ner willing to have Chrift upon any terms, to be ruled by him as well as (aved by l)im. Q. Wherein lies the precioufnefs of faith 9 A. As faith is tht chiet gol'pel- grace, the head of the graces ; as gold among the metals, lb is faith among the graces, Clem. Alexandrinus calls the other graces the daughters of faith. In- deed, in heaven, love will be the chief grace ; but, while we are here militant, love mufl give place to faith ; love takes pofTetTion of glory, but faith gives a title to it. Love is the crowning grace in heaven, but faith is the conquering grace upon earth, 1 John v. 4. ' This is the vi6lory that overcometh the world, even our faith.' 2. As faith hath influence upon all the graces, and fets them a-work, not a grace Itirs till faith let it a-vvork. As the clothier lets the poor a-work, he fets their wheel a going : faith fets hope a-work. The heir mult believe his title to an ctlate in reverlion, before he can hope for it ; faith believes its title to glory, and then hope waits for it. Did not faith feed the lamp of hope with oil, it would Ibon die. Faith fets love a-work. Gal. v. (J. * Faith which workethby love ;' believing the mercy and merit of Chriftcaufeth a flame of love toafcend. Faith lets patience a-work, Heb. vi. 12. * Be followers of them, who through faith and patience inherit the promifes.* Faith believes the glorious rewards given to fuffering. This makes the foul patient in fut- fering. Thus faith is the. mafter-wheel, it fets all the other graces a-running. 3. As faith is the grace which God honours to juftify and fiive : thus indeed it is * precious faith,' as the apoitle calls it, 2 Pet. i. 1. The other gaces help to l'an6lify, but it is faith that jullifies, Rom. v. I. * Being jufiified by faith.' Repentance or love do not jullify, but faith. Q. How doth faith juftify ? A. Faith doth not juftily, I. As it is a work, that were to 224 OF rAITH. make Chrift of our faith ; but faitli jufiifies, as it lays hold of the obje6l, viz. Chrifl's merits. If a man had a precious (lone in a ring that could heal, we fay the ring heals ; but properly it is not the ring, but the precious ftone in the ring heals. Thus faith (avesand juftifies, but it is not any inherent virtue in faith, but as it lays hold on Chrift, fo it jultfies. 2. Faith doth not jullify as it exercifeth grace : it cannot be denied, faith doth invigorate all the graces, it puts ftrength and liveiinefs into them, but it doth not juftify under this notion. Faith works by love, but it doth not juftify as it works by love, but as it applies ChriiVs merits. Q. Why Jhouldfaiih J'ave and Jt'ftJfy more than any other grace ? Anf. 1. Becaufe of God's fan6lion : he hath appointed this grace to be juftitying : and he doth it, becaufe faith is a grace that takes a man offhimfelf, and gives all the honour to Chrift and free grace, Rom. iv. 20. * Strong in faith, giving glory to God.' Therefore God hath put this honour on faith, to make it faving and juftifying : The king's ftamp makes the coin pafs for current ; if he would put his ftamp upon leather, as well as filver, it would make it current: foGod having put hisfan6lion, the ftamp of his authority and inftitution upon faith, this makes it to be juftifying and faving. 2. Becaufe faith makes us one with Chrift, Eph. iii. 17. It is the efpoufing, incorporating grace; it gives us coalition and union with Chrift's perfon : other graces make us like Chrift, faith makes us members of Chrift. \Jl life. Of exhortation. Let us above all things labour for faith; Fides eft J'anct?fjimiim humani pectoris bonum : Eph. vi. 19. • Above alftaking the ftiield of faith.* Faith will be of more ufe to us than any grace : as an eye though dim, was of more ufe to an Ifraelite than all the other members of his body ; not a ftrong arm, or a nimble foot; it was his eye looking on the brazen ferpent that cured him. It is not knowledge, though angelical, not repentance, though wecould flied rivers of tears, could juftify us : only faith, whereby we look an Chrift. * With- out faith it is impoflible to pleafe God,' Heb. xi. 6, and if we do not pleafe him by believing, he will not pleafe us in faving of us. Faith is the condition of the covenant of grace ; without faith, without covenant; and without covenant, without hope, Eph. ii. 12. 2rf Uj'e, Of trial : Let us try whether we have faith. There is foniething looks like faith, and is not; a Briftol-ftone looks like a diamond. Some plants have the fame leaf with others, but the herbalift can diftinguiOi them by the root, and tafte. Something may look like true faith, but it may be diftinguiftied by the fruits. Let us be ferious in the trial of our faith ; there OF FAITH. 225 is much depends upon our faith : if our faith be not good, there is nothing good comes from us ; our duties and graces are adulterate. Q. Well then, how piall we know it is a true faith 9 A. By the noble effe6ls : 1. Faith is a Ch rift- prizing grace, it puts an high valuation upon Chrill, 1 Pet. ii. 7. ' To you that believe he is precious,' St. Paul did beft know Chrift, 2 Cor. ix. 1. * Have I notfeen Jefus Chrift our Lord?' Paulfaw Chrift with his bodily eyes in a vifion, when he was wrapped up into the thiid heaven ; and faw him with the eye of his faith in the holy fupper : therefore he beft knew Chrift. And fee how he ftyles all things in comparifon of him, Phil. iii. 8. * I count ait things but dung, that I may win Chrift?' Do we fet an high eftimate upon Chrift? could we be willing to part with the ^^edge of gold for the pearl of price ? Greg. Nazianzen bJefled God, he had any thing to lofe for Chrift's fake. 2. Faith is a refining grace, I Tim. iii. 9. ' Myftery of faith in a pure confcience.* Faith is in the foul, as fire among metals ; it refines and purifies : morality may walh the outfide, faith wafheth the infide, A