PRINCBTOIT^^ ntC. ju.Y 1883 V - Division,., Section.^ Wo, THE WHOLE WORKS OF THE LATE REV. EBENEZER ERSKINE, Minister of the Gospel at Stirling CONSISTING OF SERMONS AND DISCOURSES ON THE MOST TMPOETANT AND INTERESTINa SUBJECTS A NEIV EDITION IN THREE VOLUMES VOL. II. EDINBURGH OGLE & MUBRAY ; WM. OLIPHANT & CO. ; OLIVER & BOYD. GLASGOW: J. PRYDE. LONDON : HAMILTON, ADAMS & CO. 1871 #^H..iGfiTQH^ CONTENTS OF THE SECOND VOLUME. — H^^3»»ta'. Isa. Ixiii. 4. — For the day of vengeance is in mine heart, and the year of my redeemed is come. 359 XIII. The sovereignty of Zion's king. Psa. ii. 6. — Yet have I set my king upon my holy hill of Zion. 435 XIV. Christ, the resurrection, and the life. John xi. 25.— /esus said unto her, I am the resurrection, and the life. 476 Of SERMONS. THE GOVERNMENT UPON CHRIST'S SHOULDER. A Sermon preached on Sabbath Evening after the Sacrament at Stirling, June 4, 1732. Is. ix. 6, " For imto us a child is born, unto ug a son is given : and the government shall be upon his shoulder : and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of peace.'' THE great design of God, in his whole works of creation and providence, is to manifest and make known the glory of his power, wisdom, goodness, and greatness to the children of men : hence is that of David, Ps. xix. from the beginning, " The heavens declare the glory of God : and the firmament showeth his handi- work. Day unto day uttereth speech, and night unto night show- eth knowledge." And if it be asked, What the great design of God is in the Scriptures ? I answer, It is just to bring a lost world to the knowledge of a Saviour, " who is the brightness of the Father's glory, and the express image of his person." All the prophecies, promises, histories, and doctrines of the word, do point us to him, as the needle in the mariner's compass points to the pole-star : " To him bore all the prophets witness." And when apostles under the New Testament were sent unto all nations, with the silver trumpet of the everlasting gospel in their mouths, what was the great theme of their sermons ? It was just to make Christ known among the nations ; he was the Alpha and Omega of their whole ministry ; it is Christ, says Paul to the Colossians, " whom we preach ;" and, writing to the Corinthians, he declares, that " he desired to know nothing among them, but Christ, and him crucified." In short. Sirs, our preaching and your hearing are in vain, unless we bring you into the knowledge of Christ, and an acquaintance with him ; he is " the foundation God hath laid in Zion, and another foundation can no man lay." Our design in preaching, and yours in hearing, should be to make you truly VOL II. A 2 THE GOVERNMENT UPON CHRIST'S SHOULDER. gracious and religious ; but how shall ever a man be acquainted Avith the power of godliness, if he be a stranger to him who is the great mystery of it, even "God manifested in the flesh?" How shall we ever fulfil the law as a covenant, but by acquaintance with him, who is " the end of the law for righteousness to every one that belie veth ?" How shall we ever fulfil it as a rule, but by faith in him, who is " the glory of our strength ?" And how shall we ever come to God, from whence we are separate, but by him who is " the way, the new and living way," and without whom there is no coming to the Father? So that all the lines of religion meet in him as their centre. That I may commend him to you, I have read this text of Scripture, which is as full of Christ as any that we meet with in the Scriptures of truth ; and the more of Christ be in any text, the more marrow and fatness, the more savour and sweetness, will be in it to the soul that knows him. " Unto us a child is born, unto us a son is given, and the govern- ment shall be upon his shoulder," &c. The lorophet, in the close of the preceding chapter, having spoken of dark and dismal days of trouble and distress, comes in the beginning of this, to comfort and encourage the hearts of true, believers, with the great and good things which were a-coming in the days of the great Messiah ; and there are three great New Testament blessings he condescends upon. 1. Great light should spring up to a lost world, ver. 2, " The people that walked in darkness have seen a great light : they that dwell in the land of the shadow of death, upon them hath the light shined." This world, particularly of the Gentile nations, before the coming of Christ, was a dungeon of darkness, it was a valley of the shadow of death, for want of the gospel light; for " where no vision is, the people perish." But by the coming of Christ, wliose " goings forth were prepared as the morning," in the dispensation of the everlasting gospel, " life and immortality are brought to light;" on which account, we in this land may join issue with Zacharias in his song, Luke i. 78, 79, " Through the tender mercy of our God ; whereby the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace." 0 that there were a suitable prizing of gospel light, among those who have it in the external dispensation of it ! but, alas ! is not that word of Christ too applicable to many, " Light is come into the world, and men have loved darkness rather than light, because their deeds are evil ?" 2. A second great New Testament blessing the prophet speaks of, is joy in the Lord, ver. 3, *' Thou hast multiplied the nation, and not increased the joy : they joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil." The holy nation of the New Testament church would be multiplied upon the promulgation of the gospel light, so that Christ should have the " dew of his youth," by the "flowing in of the nations" unto the bosom of the church ; but yet the carnal joy of Israel THE GOVERNMENT UPON CHRIST'S SHOULDER. 3 should not be thereby increased, Hke that of the Jews, when they sat under their vines, and under their fig trees, eating the milk and honey of the land of Canaan ; yet there should be abundance of spiritual joy in the Lord, which would put more gladness in the hearts of true converts, than the joy of the harvest, or of them that ^ divide_ the spoil. Observe that the joy of faith, which terminates in the person, righteousness, fulness of Christ, and the favour of God through lym, infinitely exceeds all the carnal mirth and jollity of a transient world, which is but "Hke the crackling of thorns under a pot;" the joy of faith is a "joy un- speakable, and full of glory." 3. Spiritual liberty and freedom is the third New Testament blessing that would follow the great Messiah, ver. 4, 5, " For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. For every battle of the warrior is with confused noise, and garments rolled in blood, but this shall be wdth burning and fuel of fire." As Gideon was an instrument, in the hand of God, for breaking the heavy yoke of oppression that Midian had wreathed about the neck of Israel of old ; so Christ, upon his coming like a mighty champion, should travel in the greatness of his strength, to deliver poor sinners from the hands of all their enemies, sin, Satan, the world, and the curse of a broken law, unto which they were in bondage. But yet, let it be observed, that there is a great disparity betwixt Gideon's way of rescuing Israel, and Christ's way of delivering his people from their spiritual bondage ; for Gideon at that time delivered Israel by the force of carnal arms, '• with the confused noise of the warrior, and garments rolled in blood;" but the weapons of Christ's kingdom are not such; no, they '' are not carnal, but mighty through God to the pulling down of strongholds." Christ's kingdom is to be reared, and spiritual liberty brought about by burning and fuel of fire, or " by the spirit of judgment, and the spirit of burning," chap. iv. 4, that is, by the power of the Spirit of Christ, coming along with the dispensation of gospel light, which would burn up and con- sume the lusts and corruptions of men, and all the works of the devil, even as fire consumes any combustible matter that is cast into it. Now, if any should ask who is he, and where is he, that shall do all these great things? Why, here you have an answer in the words of my text, " For unto us a chikl is born, unto us a son is given, and the government shall be upon his shoulder," &c. The prophet, chap. vii. 14, had told them that " a virgin should conceive, and bring forth a son, and they shall call his name Immanuel ;" now, says he, this is he that shall do all these great wonderful things on his appearance upon the stage of time, for to us he is born, and to us he is given. In the words we may notice these things following. (1.) The incarnation of the great Messiah ; for here the prophet speaks of his birth. (2.) His donation; he is the gift of God to a lost 4 THE GOVERNMENT UPON CHRIST'S SHOULDER. Avorld, " Unto us a son is given." (3.) His advancement to the supreme rale and authority, "The government shall be upon his shoulder." (4.) His character and designation, in five names here given him, which shows that he has a name above every name, " Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of peace." (5.) We have the relation he stands in to lost sinners of Adam's family ; he is born to us, he is given to us, and not to the angels which fell. (6J We have the application and triumph of faith upon all this ; for the church here lays claim to him, and triumphs in her claim ; for the words are uttered in a way of holy boasting, " Unto us this child is born, unto us this son is given;" much like the triumph of the spouse, Song v. 16, " This is ray beloved, and this is my friend, 0 daughters of Jerusalem ;" as if she had challenged the whole world to show his match. I have discoursed already of the first two of these particulars, and now I go on to the third, viz., the authority wherewith Christ is vested in the church, by his Father's ordination, " The government shall be upon his shoulder." Sirs, ye have been this day traveUing with him to Golgotha and Calvary, where you might see him bearing his cross, yea, nailed to it, and pouring out his soul unto death, in a way of satis- faction to justice for our sins. But now, I would lead you unto Mount Sion, that ye may view him swaying the sceptre of heaven ; for the government is laid upon his shoulder, the Father hath put all things into his hand for the good of his church. What is need- ful for the explication of these words will occur in speaking to this doctrine. DocT. — " That as the church is Christ's peculiar kingdom in this world ; so the government thereof is, by the Father's ordina- tion, committed to him, or laid upon his shoulder." For confirmation of the doctrine, I need only repeat the words of the text, though many other scriptures might be adduced, which, to gain time, I wave at present, " Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder." In discoursing of which doctrine, through divine assistance, I shall endeavour to do these things. I. I would offer a few thoughts anent the church or kingdom of Christ in the world. II. Speak a little of the government of his kingdom. III. How it is committed to him by his Father. IV. Why it is committed to him, or laid upon his shoulder. V. Apply. I. The first thing is, to offer a few thoughts anent the church or hingdom of Christ in this world. THE GOVERNMENT UPON CHRIST'S SHOULDER. 5 1. Then, by the church I understand that remnant of Adam's family, who, being determined to break their covenant with hell, and their agreement with death, join themselves to Christ, as their prophet, priest, and king, either in reality, or by a visible and credible profession of their faith in him. This remnant of Adam's family, as they are scattered through the world, make the church universal ; and any particular member of this, whether in a nation, congregation, or family, are called particular churches, national, parochial, or domestic ; but still these are but branches of the church universal, which makes the mystical body of Christ in the world. 2. The church or kingdom of Christ, during the Old Testament dispensation, was peculiarly confined to the posterity of Abraham, to the nation of the Jews, excepting a few Gentile proselytes ; but now, since the coming of Christ in the flesh, and his resurrection from the dead, is extended also to the Gentile nations, according to Ps. ii. 8. The partition wall being removed, and a door of faith open to the Gentiles, Christ is now set for an ensign to the Gentile world. Is. xi. 10, " And in that day there shall be a root of Jesse, which shall stand for an ensign of the people ; to it shall the Gentiles seek : and his rest shall be glorious." 3. All the subjects of Clirist's kingdom and government are originally brought out of the territories of hell, being " children of wrath, even as others." Every man by nature comes into this world wearing the devil's livery of original sin, and of a depraved nature, till Christ, in a day of power, come and set the captive of the mighty at liberty ; the strong man keeps the house, till Christ, who is the stronger, enter in and spoil him of his goods, and translate the poor soul from the power of darkness into his king- dom of light. 4. The great engine whereby Christ rears up a kingdom to himself in the world, is the preaching of the everlasting gospel, accompanied with the power and efficacy of his Spirit. This is called " the rod of his strength," whereby he makes " a willing people." The gospel is " the power of God unto salvation ;'' and it is by these weapons, which " are not caruaj, but mighty through God," he casts down strongholds. 5. The church and kingdom of Christ being founded and governed by him, " in whom all the treasures of wisdom and knowledge are hid," cannot miss of being one of the best regulated societies in the world as under his management, whatever irre- gularities may be found in her through the corruptions of men intermingling with the concerns of the kingdom. The church, because of her comely order and regularity, and as she is moulded by her King in the midst of her, is compared unto a city lying four square, Eev. xxi. ; she is said to be " comely as Jerusalem, beautiful for situation, the joy of the whole earth." Everything necessary to render any kingdom or society regular, is to be found in the church or kingdom of Christ. As, Isf^ A kingdom well constituted hath its laws; and so hath the 6 THE GOVERNMENT UPON CHRIST'S SHOULDER. church of Christ. And the laws given by her King are all holy, just, and good; and all the true subjects of the kingdom delight in the laws of their King, as being the transcript of infinite wisdom and equity. 2dhj, A kingdom hath its officers under its king ; and so hath the church of Christ ; " for he gave some apostles : and some prophets : and some evangelists : and some pastors and teachers ; for the per- fecting of the saints, for the work of the ministry, for the edifying of the body of Christ : till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a pei'fect man, unto the measure of tlio stature of the fulness of Christ," Eph. iv. 11, 12, 13. And it is by his officers, or office-bearers, that ye have been served this day at his table, according to his direction. ^dly, A kingdom hath its courts, where the subjects attend to receive the will of the king, and the benefits of his administration ; and so hath the church. David, speaking of the Old Testament churcli, and particularly of Jerusalem, a type of the New Testa- ment church, tells us, " There are set thrones of judgment, the thrones of the house of David, whither the tribes go up, the tribes of the Lord, unto the testimony of Israel." The church of Christ, even the church militant, hath her courts for govern- ment, where the key of discipline is exercised; and her courts for worship, where the doctrine, the ordinances of worship, are dispensed. ^thhj, A kingdom hath its seal : we hear frequently of the broad seal of the kingdom, which is commonly appended unto charters for their confirmation. So, in the kingdom of Christ, he hath appended two public seals unto the charter of his covenant of grace, viz., baptism, and the Loi'd's supper; the last of which we have this day been dispensing unto you, for the confirmation of your faith as to the validity of the charter : and happy for ever is that man who has got the internal seal of the sacrament, and privy seal of the Holy Spirit with it ; for he is " sealed up to the day . of redemption." bthhj, A kingdom commonly hath its enemies to grapple with, both foreign and intestine ; and so hath the kingdom of Christ. The gates of hell, and its auxiliaries, have in all ages been attempt- ing to overthrow the kingdom of Christ in the Avorld ; the dragon with his angels and armies make war against Michael and his angels : and the war between the seed of the woman and the seed of the serpent, like that betwixt Amalek and Israel, will never end while the world stands. But besides the foreign enemies the church of Christ hath to deal with, intestine enemies, corrupt officers, members, and ministers, pretending to build, and yet causing the work to cease, in as far as in them lies. Yea, the true subjects of this kingdom of Christ, have the enemy of a deceitful and corrupt heart within them, that is ready to join hand with the enemy that is more foreign. The kingdom of Christ is a theatre of continual war, from the disturl)ance perpetually created by some of these enemies, and will be militant Mhile in this world ; THE GOVERNMENT UPON CHRIST'S SHOULDER. 7 "for we wrestle not against flesh and blood only, but against princi- palities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places :" and ye who have been this day at the banqueting house, " provide and prepare for the battle," &c. Qthly., A kingdom hath its armies and auxiliaries, and so hath the church of Christ, being in a confederacy with the Lord of hosts. The armies of laeaven are ready to fight her quarrel, and to step into the assistance of the true believer, who is minting to fight the good fight of faith, under the conduct of the Captain of salvation. And because all the subjects are soldiers, here is a suitable military equipage provided for them, *' the shield of faith, the helmet of salvation," &c. Ithly, A kingdom hath its fortifications and strongholds; and so hath the church of Christ, Is. xxvi. 1, " In that day shall this song be sung in the land of Judah ; We have a strong city ; salvation will God appoint for walls and bulwarks." The strong ramparts of the kingdom are the divine attributes ; for " as the mountains are round about Jerusalem, so the Lord encompasseth them that fear him." A God in Christ is the church's refuge, Ps. slvi. 1, " God is our refuge and strength, a very present help in trouble." II. The second thing was to speah a little of the government and administration of the Idngdom. What I have to ofler as to this, take in the particulars following : 1. Christ himself you see in the text is the great and glorious Governor, '' The government shall be upon his shoulder," Ps. ii. 6, " Yet have I set my King upon my holy hill of Zion." Mic. v. 2, " But thou, Bethlehem-Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel ; whose goings forth have been from of old, from everlasting." Mic. ii. 13, "And their king shall pass before them, and the Lord on the head of them." Eph. i. 22, 23, " He hath given him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." _ 0 how may the church of believers pride themselves in their King and Governor, saying, " The Lord is our defence, the Holy One of Israel is our King : in him shall all the seed of Israel be justified, and shall glory !" 2 All things in heaven, earth, and hell, are put under the power of Christ, for the more advantageous government of his church, Eph. i. 22, 23, just now quoted, and Philip, ii. 9, 10, 11. So that not only the government of the church, but the government of angels, 'men, and devils, of all things visible and invisible, are in the hand of Christ for the sake of his church. Hence is that pro- mise or article of his latter will, Rom. viii. 28, "All things work together for good, to them that love God, to them who are the called according to his purpose." 3. Christ the King of Zion is wonderfully fitted by his Father for the government and administration. You read of his qualifi- 8 THE GOVEBNMENr UPON CHRIST'S SHOULDER. cations for it, Is. xi. 2, 3, 4, " And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord ; and shall make him of quick understanding in the fear of the Lord : and he shall not judge after the sight of his eyes, neither re- prove after the hearing of his ears. But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth : and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." 0 ! where was there ever such a well qualified Governor ? It is impossible he can err in his administration. And what sweetens this is, that the quali- fications of the King are communicable, and actually communicated unto all the loyal subjects of the kingdom ; for he is not only a head of government, but of influences : for " out of his fulness do all we receive, and grace for grace." 4. Christ's government and administration are very wonderful and surprising ; you see here that the name of the Governor is Wonderful. He is wonderful in his person, and wonderful in his administration ; for, by his skill of management in his kingdom, he brings light out of darkness, order out of confusion, life out of death, and strength out of weakness: and, therefore, the subjects may be easy amidst the greatest apparent confusion, even though the mountains were removing, and heaven and earth mingling ; for he is " the Lord that doth wonders, and rules even in the raging of the sea," &c. 5. Christ's government and administration in and about his church and people is exceeding wise ; so much is imported in his being called the Counsellor. "Wisdom and counsel are his; there is no searching out of his understanding." The deepest laid plots of hell are all open before him ; for " he discovereth deep things out of darkness, and bringeth out to light the shadow of death ;" lie rules in the midst of his enemies, and turns all their counsels to foolishness. And as for his loyal subjects, "he will guide them by his counsel, and afterward bring them to glory." 6. Christ's government and administration are irresistible ; for the Governor is "The mighty God," who will go through with his designs : " Who can stay his hand, or say unto him, What dost thou?" " 0 let Mount Zion rejoice, let the daughters of Judah be glad ;" for her King in the midst of her is mighty, yea, the almighty God, who is able to protect his servants, and is both able and resolved to destroy Ins enemies : " Strong is his hand, and high is his right hand; and his right hand doth ever valiantly." How valiantly did he spoil principalities and powers on the cross ? And he is as valiant as ever. 7. Christ, in the government of his church and people, is exceed- ing tender and compassionate ; for his name is " The everlasting- Father, with whom compassions flow ; and his mercy is from everlasting to everlasting upon them that fear him. As a father pitieth his children ; so the Lord pitieth them that fear him. He gatliers the lambs in his bosom, and gently leads those that are THE GOVERNMENT UPON CHRIST'S SHOULDER. 9 with young." And " in bim the fatherless fiiideth mercy. He will not break the bruised reed, nor quench the smoking flax." 8. Christ's government and administration of his church are very peaceable ; for his name is " The Prince of peace," and " of the increase of his government and peace there shall be no end." It is true, he has told his subjects, that " in the world they shall have tribulation, but yet in him they shall have peace," for " he hath overcome the world ;" and the peace he gives is such as the world can neither give nor take away, John xiv. 27, " Peace I leave with you, my peace I give unto you : not as the Avorld giveth, give I unto you." 9. This government is everlasting ; for " of the increase of his government there shall be no end. His kingdom is an everlastinc*- kingdom, and his dominion that which shall not be destroyed • his seed shall endure for ever, and his throne built up to all genera- tions." Other kings die, and their kingdoms moulder away into nothing ; but he is " The King eternal, immortal," and his kingdom endureth for ever, " Thy throne, 0 God, is for ever and ever : the sceptre of thy kingdom is a right sceptre. Judgment and justice are the habitation of his throne :" and this is what ren- ders his government everlasting, because this King doth rule in righteousness, and his throne is established in justice. III. The third thing was, to inquire how *• the gov^ernment of the church is committed unto Christ, or laid upon his shoulder." Interpreters think, that in this expression there is an allusion to the ancient custom of carrying the ensigns of government upon the shoulders of those who were invested with it, or of their officers. The plain meaning is, that the government and supreme authority of the church, whether militant or triumphant, is devolved upon him. An expression much of the same import you have. Is, xxii, 22, " And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut, and he shall shut and none shall open," Now, the government is committed to Christ, or laid upon his shoulder, with a three or fourfold solemnity. 1. With the solemnity of an unalterable decree, Ps, ii. 6-8, "Yet have I set my king upon my holy hill of Zion. I will declare the decree : the Lord hath said unto me, Thou art my Son, this day have I begotten thee." " Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession." Now can this decree of Heaven be reversed, or these mountains of brass be overturned ? No, surely, " the counsel of the Lord shall stand ;" and, therefore, the crown shall stand on the Redeemer's head, " and the government lie upon his shoulder." • 2. With the solemnity of a covenant transacted betwixt him and his eternal Father, when the council of peace was between them both. And what is the issue of that grand council, which was held in ]\eaven, from the ancient ages of eternity"? It was 10 THE GOVERNMENT UPON CHRIST'S SHOULDER. just that " the man whose name is the Branch ; should come out of his place, that lie should bear the glory, and that he should sit and rule upon his throne," Zech. vi. 12, 13. 3. With the solemnity of an oath, ratifying the determination of the council of peace in this matter, Ps. Ixxxix. 3, 4, " I have made a covenant with my chosen ; I have sworn unto David my servant. Thy seed will I establish for ever, and build up thy throne to all generations." And you see, ver. 35, that in his oath he impignor- ates his holiness, the most orient and dazzHng jewel of his crown, for the greater security, " Once have I sworn by my hoHness, that I will not lie unto David," i e. I will as soon cease to be a holy God, as turn my Son out of the government ; no, it shall lie upon his shoulder, as long as I am holy, and that is for ever and ever. The government is committed to him by a solemn election and in vesture ; lie was elected to the government by his own Father, and the joint concurrence of all the subjects. Is. xlii. 1, He is " mine elect in Avhoni my soul delighteth." Ps. Ixxxix. 19, 20, " I have exalted one chosen out of the people." " 1 have found David my servant ; with my holy oil have I anointed him." And the ' whole family of heaven and earth concur in the choice, without a contradictory voice : hence when he mounts the throne, and ascends up on high, they all clap their hands, saying, as Ps. xlvii. 5, 6, " God is gone up witli a shout, the Lord Avith the sound of a trumpet." " Sing praises to God, sing praises : sing praises unto our King, sing praises." That passage, Rev. v. 11, 12, is thought by some judicious interpreters, particularly the great Owen, to have a respect unto the reception Christ met with, when he re- turned to heaven, and sat down on the throne in our nature : *' And I beheld, and I heard the voice of many angels round about the throne, and the beast, and the elders: and the number of tliem was ten thousand times ten thousand, and thousands of tliousands ;" and what sa}^ they ? how cordially do they give their vote, that he should reign ? Saying, with a loud voice, " Worthy is the Lamb that Avas slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." IV. ^he fourth tiling was to give the reasons of the doctrine. Why is the government laid upon his shoulder? I answer, 1. Because his shoulder alone was able to bear the weight of the administration and government of the church. Tliey who usurp the administration take too much upon them : it is a burden too heavy for angels or archangels ; how then should sinful worms bear it? God the Father saw that none in heaven or enrtli but his own eternal Son was match for such a province ; and, tlicrefore, com- mits it to him, with a promise of his own assistance in the govern- ment, Ps. Ixxxix. 19-21, " I have laid help upon one that is mighty." " I have found him : I have anointed him ; with whom my hand shall be established : mine arm also shall strengthen him." 2. It is laid upon liis shoulder, or committed to him, tliat ho THE GOVERNMENT UPON CHRIST'S SHOULDER. 11 miglit be in better capacity for accomplisliing the salvation of his people, and bringing many sons and daughters unto glory ; hence we find his kingdom and salvation frequently joined together; " Thou art my King of old, working salvation in the midst of the earth;" and Zech. ix. 9, "Rejoice greatly, 0 daughter of Zion ; shout, 0 daughter of Jerusalem : behold thy King cometh unto thee ; he is just, and having salvation. Let his kingdom be never so low, his subjects in the worst of bondage and misery, whether as to the external or internal man, if their Governor and King give ])ut the word of command, immediately deliverance comes, Ps. xliv. 4, " Thou art my King, 0 God, command deliverances for Jacob." His command dried up the Red Sea, divided Jordan, and brought Israel into the promised laud. 3. The government is laid upon his shoulder, that he may " still the enemy and the avenger," that he may resent his Father's quarrel against Satan, and entirely bruise his head, for his defacing and striking at his and his Father's image in our first parents, and disturbing his government, which he had established in innocence. Christ's great business, when be appeared in this world in person, and when he appears in the dispensation of the gospel, and power of his Spirit, is to destroy the works of the devil, to rear up his own kingdom, in the ruin of the old serpent and his seed. Hence it is, that when he takes the field, he gives the shout of war against that enemy and all that join him, Js. Ixiii. 4, " The day of vengeance is in mine heart, and the year of my Redeemed is come." 4. The government is laid upon his shoulder, or committed unto him, because he hath a just title to it. As, 1st, He has a title to it by birth. He is God's first born, and, therefore, he will make him "higher than the kings of the earth :" yea, he is " King of kings, and Lord of lords." 2dl?/, He has a title to it by piu'chase. He hath redeemed his church by his own blood ; and, therefore, has the best right to govern her : his cross was the way in which he came to the crown ; he suffered, and then entered into his glory. 8dli/, He has a right to it by his Father's promise and charter, granted him upon the footing of his death and satisfaction. Is. liii. 12, " Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong : because he hath poured out his soul unto death;" and Phihp. ii. 8, 9, 10, we are told, that " because he endured the cross, and despised the shame, therefore God also hath highly exalted him, and given him a name which is above every name." ■ 4thly, He has a title to it by conquest. He invades the terri- tories of the god of this world, sets up his standard within his dominions, and spoils principalities and powers, sets the captives of the mighty at liberty, he travels in the greatness of his strength, showing himself mighty to save, subduing sinners, and bringing every thought into captivity to his obedience ; and because he doth so, therefore the government is committed to him, and laid upon his shoulder. 12 THE GOVERNMENT UPON CHRIST'S SHOULDER. V. The jifth thing was the AppUcation of the doctrine. The first use may be of information in the following particulars : Is it so, that the government is laid upon the shoulders of the Redeemer by the ordination of the Father ? See hence, 1. The wonderful love of God which he bears to his church and people, in providing such a Ruler and Governor for them. I remember the queen of Sheba, 1 Kings x. 9, in her address to Solomon, she says, " Because the Lord loved Israel for ever, there- fore made he thee king, to do judgment and justice." So, well may we say here, " Because the Lord loved his church and people, therefore he made his own eternal Son King in the midst of her, and laid the government upon his shoulders." 0 what a wonder- ful evidence of his love is this ! And should not this make the imder-governors of the church very tender, and take heed of ruling with rigour, and to be aware of what rulers they set over her? 2. See hence what a happy government and administration believers, the saints of God, are under, viz., the government of the child born, and the son given to us, whose name is Wonderful, Counsellor, &c. The queen of Sheba, in the place now cited, 1 Kings X. 9, when she saw the glory of Solomon, and the wisdom of his administration, her spirit fails her; and, ver. 8, she cries out, " Happy are thy men, happy are these thy servants which stand continually before thee, and that hear thy wisdom.'' But " Behold a greater than Solomon is here." Solomon, and all his wisdom and glory, was but a faint type of the glory and wisdom of the Lord Jesus Christ, and the glory of his person and administration ; and, therefore, upon far better ground we may say of the subjects of Christ's kingdom, as Moses did of Israel, Deut. xxxiii. 29, " Happy art thou, 0 Israel : who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excel- lency !" 3. See hence the misery of a wicked unbelieving worlds who will not have him to rule over them, on whose shoulders the government is laid, but break his bands, and cast away his cords from them ; why, he that sits in heaven shall laugh at their im- potent attempts against the government of his Son, and be hath authorised him to break all that will not bow to his govenment : " Thou shalt break them as with a rod of iron, thou shalt dash them in pieces like a potter's vessel." Even the great potentates, who will not stoop unto him, he will cut them off; for " he cuts off the spirit of princes, and is terrible to the kings of the earth, and strikes them through in the day of his wrath," &c. 4. Is it so that the government is laid upon his shoulders? Then see the nullity of all acts, laws, and constitutions, that. do not bear the stamp of Christ, and that are not consistent with the laws and orders he has left for the government of his church. They cannot miss to be null, because Zion's King never touched them with his sceptre, they want a foundation in the word of God ; and unless acts and laws are founded there, they have no founda- THE GOVERNMENT UPON CHRIST'S SHOULDER. 13 tion at al), because there is no churcli autliority but what is derived from him. 5. See hence that they run a very dangerous risk who do injury to his subjects, or strip them of any of the rights, privileges, or im- munities he has granted them, and purchased for them with the price of his blood. Among other privileges which Zion's King hath allowed his subjects, this is none of the least, that they should have the choice of their pastors ; for which cause he hath required them to try the spirits and gifts, ministers are endowed with, whether they be calculated for the edification of their souls, 1 John iv. 1. It is a command not given vmto heritors and elders only, but even to little children, yoiing men and fathers ; " Beloved (says he), believe not every spirit, but try the spirits," viz., of ministers and preachers, " whether they are of God :" and the reason he gives is remarkable in the close of the verse, " Because many false pro- phets are gone abroad into the woi'ld." And in a suitableness to this trying of the spirits of the prophets, vv^e find, Acts vi. that it was " the multitude of disciples," that by express order are com- manded to choose out from among them " men full of the Holy Ghost and wisdom." The apostles, the extraordinary officers in the church, and who, one would think, were the most competent judges of men full of the Holy Ghost and wisdom ; yet they would not take that power upon them, which is now lodged in heritors and elders. I fear, the partiality shown in our public acts, in pre- ferring the great, the noble, the rich man with the gay clothing, before the poor of this world, whom generally God hath chosen, rich in faith, and heirs of the kingdom, lay a foundation for a con- troversy between God and this nation, which will not soon be at an end. Christ's little ones are but little regarded now-a-days ; but they who maltreat them, to gratify the greatest upon earth, will smart for it in the issue. It is an awful word uttered by him upon whose shoulders the government is laid. Matt, xviii. 6, 7, " But whoso shall offend one of these little ones which believe in me, it were better for him that a mill-stone were hanged about his neck, and that he were drowned in the depth of the sea." "Wo unto the world because of oifences: for it must needs be that offences come : but wo to that man by whom the offence cometh." 6. If the government be upon his shoulders, then hence I infer, that they have a hard task to manage who attempt to jostle him out of his government, and take it upon their own shoulders. Quest. Who are these ? I answer, 1st, Papists, who sot up the man of sin to be the head of the church, calling him Christ's vicar. He is Antichrist, whom Christ will destroy with the breath of his mouth, and the bright- ness of his coming. 2(^/y, Prelatists, who set up 'archbishops and diocesan bishops in the church of Christ ; officers whom Christ never ordained in his kingdom, or never were warranted by his word. We read of no officer under the New Testament superior to a presbyter ; and, 14 THE GOVERNMENT UPON CHRIST'S SHOULDER. therefore, archbishops and bishops have no warrant in the word, and can be none of the officers of Christ's kingdom. 3f/(y, Erastians, who take the government off Christ's shoulders, and lay it upon the civil magistrate, putting it in his power to cast the government of the church of Christ into Avhat mould and fashion is most agreeable unto his worldly interest. What an affront is it done unto the Son of God, to have any mortal man declared head in all cases, not only civil but ecclesiastical ? This was an usurpation upon the crown of Christ under some former reigns, which I am afraid is never yet cleanly abrogated or abolished to this day. AthJy, These potentates, who take upon themselves to tolerate any doctrine or any worship inconsistent with the doctrine, wor- ship, or government Christ hath established in his kingdom. bthhj, These professed Presbyterians, who, under that disguise exercise a lordly prelacy and dominion over the church of Christ, in thrusting in men upon congregations without, and contrary to, the free choice their King has allowed them. I fear there shall be a sad reckoning ere all be done, for the violent rapes which are committed upon the spouse of Christ up and down the land. Christ mystical is wounded in the house of his professed friends : and it will be a wonder if there be not wounds for wounds, before the scene be ended. For, 7. If the government be upon Christ's slioulder, then hence I infer, that all odds will be even, and that Christ will render tribu- lation to those that trouble, vex, and harass his poor people in their spiritual rights and privileges. He will arise for the sighing of the poor, and the cries of the needy ; and 0 when he doth arise, the vengeance of his temple will fall heavy upon the heads of those who spoil it. I conclude with an use of Consolation to the poor people of God ; particularly to those that are spoiled of their liberties and privileges as Christians ; for though they be forsaken of tliem whose business it is to take the greatest care of them, yet -they are not forsaken of their God ; and our commission leads us parti- cularly " to preach the gospel to the poor, to comfort them that mourn in Zion, to give them beauty for ashes, and the oil of joy for mourning." "We are to " strengthen the weak hands, and con- firm the feeble knees." There are these few grounds of consola- tion I offer you in your present circumstances. As, 1. Your God does not stand as an imconcerned spectator of tho injuries that are done you at this day; no, he is observing, and resents the spoil that is committed upon you. You may read for this a challenge, and an awful challenge, given on their behalf, Is. iii. 12-15, " As for my people, children are their oppressors, and women rule over them : 0 my people, they which lead thee, cause thee to err, and destroy the way of thy paths." " The Lord standeth up to plead, and standcth to judge the people." " The Lord will enter into judgment with the ancients of his people, and the princes therecif: for ye have eaten up the vineyard; the spoil THE GOVERNMENT UPON CHRIST'S SHOULDER. 15 of the poor is in your houses." " What inean ye that ye beat my people to pieces, and grind the faces of the poor ? saith the Lord God of hosts." 2. Know for your comfort, that God hath founded Zion. This is a topic of consolation, which is particularly presented unto the poor of his people, and accordingly to be told by the messengers of the nations. Is, xiv. 32, " What shall one then answer the messengers of the nation?" (viz., when they are inquiring about the state and circumstances of God's Israel, in a dark and drumbly day like this). The answer is, " That the Lord hath founded Zion, and the poor of his people shall trust in it ;" {. e. let it be pro- claimed to the world, that he who laid the foundation of Zion will build her up ; and when he doth so, he will appear in his glory, and his poor people shall trust in it as an unshaken truth, that he who founded Zion, will take care of her, and of those who espouse her cause. 3. Know that he who hath the government upon his shoulder, rules in the midst of his enemies, and has so much of the art of government, that he both can and will bring good out of evil, advantage to his poor people out of things tending to tlieir hurt and prejudice. Jacob's sons conspired against the life of their brother, they sell him into the hands of the Ishmaelitish merchants ; they in all this had no other view but to satisfy their lust of revenge; however, God meant it for good, as was proved by the event. 4. Know that the most dark and cloudy-like dispensations towards the church and people of God, are in the event found to have been pregnant with love and mercy ; he who hath the government upon his shoulders turns them so about, as they are made to understand his loving kindness in all these things. 5. Know for your comfort, that he on whose shoulders the government is laid, hath power to provide you with honest minis- ters, notwithstanding of all the bars that lie in the way of your being comfortably provided ; yea, his power is cast into a promise, that you may act faith upon it. Is. xxx. 20, 21, "And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers : and thine ears shall hear a word behind thee, saying, " This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." Jer. iii. 15,' " I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." Our great Governor hath the stars in his right hand, and he calls them forth by name : and, therefore, " be not afraid, only believe." But now, to shut up this discourse, I shall, 1. Tell you some of the secrets of Christ's government. 2. Offer a few advices to the Lord's people. First, A few secrets of Christ's government with respect to his people in this world. As, 1. That his public management in providence seems many 16 THE GOVERNMENT UPON CHRIST'S SHOULDER. times to interfere with his promise ; as in the case of Abraham, his being commanded to saci'ifice his son, the promise made of the kingdom to David, &c. 2. His acts of government have a Hght as well as a dark side. " No affliction for the present is joyous, but grievous ; but after- wards it yicldeth the peaceable fruits of righteousness." 3. There is a pleasant regularity in all his government, however perplexed it may appear unto us ; and when the work is done, beauty will arise out of it, as out of the chaos arose a beautiful world. 4. In his administrations he hath long fetches which we are not able to discover, or see to the end of at first instance ; it is only some links, and not the fall chain of providence, that lie open to us. God must have his own time to finish his work. 5. His administrations many times take very suprising turns ; as when Israel was brought to the borders of Canaan ; and they expecting immediately to enter upon the possession of the pro- mised land, and yet are sent back to measure the hills of the wilderness for the space of forty years. When the designs of his administration seem to be brought to the birth, some new occurrence may cast up, which to our view seems to render all abortive. 6. These acts of his government, which seem to us to portend utter ruin to the church and his kingdom in the world, are found to be the very means for their deliverance and outgate. No step of providence so much hastened .Joseph's preferment, as that of his being cast into prison, and laid under fetters of iron. Israel's pinch at the Red sea was the time of the Lord's appearing for their delivery, and the ruin of Pharaoh and his host. Secondlf/, I conclude wdtli a few advices to tlie subjects of Zion, especially in this day of trouble, and treading dov:n. 1. Keep the eyes of faith fixed on him who holds the helm ; and believe, with an assured faith, that " the Lord doth reign for ever, even thy God, 0 Zion, unto all generations." He that reigns is " Immanuel, God with us ;" not a God against us, but " with us" or " upon our side," Ps. xlvi. " The Lord of hosts is with us, the God of Jacob is our refuge ; therefore will not we be afraid, though the earth be removed," &c. 2. Keep the promise made to the church in your view, in the midst of the darkest dispensations ; and do not pore so much upon Avhat is before you in the course of providence, as upon the pro- mise ; for no man can know God's love or hatred by what is before him ; but the promise is the very picture and immediate product of his infinite mind. David, by poring upon the external conduct of providence, is almost carried down the stream, to Atheism and irreligion, Ps. Ixxiii. 13, till he went to the sanctuary, and consulted the oracles of the word. 3. "Wait on the Lord, and do not make haste : " for the Lord is a God of judgment ; and blessed are all they that wait for him ; they shall not be ashamed." THE GOVERNMENT UPON CHRIST'S SHOULDER. 17 4. Lastly, Commit your way to the Lord ; even when you walk in the midst of darkness, trust in the name of the Lord, and stay yourselves upon your God; and so ye shall be kept in perfect peace and integritv, and uprightness shall preserve you. Keep yourselves in the love and fear of God, looking for that blessed iiope, and the glorious appearing of the great God, and our Saviour Jesus Christ, when all the seeming crooks of his government shall be made even. A TKEASURE OF GOSPEL-GRACE DIGGED OUT OF MOUNT SINAI, OR, THE SINNER'S CLAIM OF RIGHT CLEARED FROM GOD'S COVENANT WITH ISRAEL AT SINAI. A Sermon preached on a Sacramental occasion at Kinglassie. ExoD, sx. 2, 3. — " I am the Lord thy God,— Thou shalt have no other gods before me." OLOMON says, " Where the word of a king is, there is power." What power then must there be, where the word of God is, who is the' King of kings, and ihe Lord of lords ! Pray, Sirs, notice and consider what is said, ver. 1, "God spake all these words." This is enough to make heaven and earth to listen with the most profound silence and adoration. Is. i. 2, " Hear, O heavens ; and give ear, 0 earth : for the Lord hath spoken." The mighty God the Lord hath spoken. And when he speaks, he " calls the earth from the rising of the sun to the going down thereof" to listen, and, therefore, 0 earth, earth, hear the word of the Lord. " God spake all these Avords." This is like the sounding of a trumpet before the king's proclamation. God spake all the words of this Bible in a mediate way, by the mouths of his holy prophets and apostles; but here, God himself is the- immediate speaker: surely it must be some matter of vast moment and of the highest importance, when God himself is the preacher. Well, what are the words God spake in such an immediate man- ner ; Aiisio. All these words, from the 2d verse of this chapter to the close of verse 17. And, Sirs, I would have you to remember, that all these words are spoken as directly to you, and to every soul hearing me, as ever they were unto Israel ; and you and I are to reckon ourselves no less concerned now to hear and regard tliem, than if we had been standing at the foot of Sinai among the chil- VOL II. s 18 A TREASUKE OF GOSPEL GRACE dieii of Israel, wlien the heavenly trumpet sounded, and the voice of God was uttered with such awful majesty, as made Moses and all Israel fall a-quaking and trembling ; for all these words are directed unto us, as much as they w^ere unto them. And, thei'e- fore, do not shift them, as though they were spoken only to Israel, or as if they were spoken to others, and not to you. No, no ; to thee, man, to tliee, w^oman, God now speaks all these words in this Bible ; and therefore hear and listen, with particular application of them to thine own soul, as if God were calling thee out of heaven, by name and sirname. Two of these ten words I design to speak to, viz., these taken in their connection, " I am the Lord thy God. Thou shult have no other gods before me." Where two things are considerable. 1. A great and gracious promise, even the leading promise of the covenant, " I am tlie Lord thy God." 2. A great and gracious law or commandment, founded upon the covenant promise and grant , a law, the obliga- tion whereof the very light of nature cannot shake off: "Thou shalt have no other gods before me." 1. We have a great promise or new covenant grant, " I am the Lord thy God," — the greatest word ever God spake since the fall of Adam ! for here he not only speaks forth his own glory and transcendant being, but he S23eaks over himself unto us as our God. Here is a promise, yea, something more than a promise. A pro- mise is commonly expressed with respect to the time to come, concerning something God hath a mind to do hereafter; but here, God speaks in the present time, " I am the Lord thy God;" i. e. Now^, while I am speaking, from this moment I become your God ; and from this time forward you may claim me as such, and hokl me to it, by this, my grant, that I make of myself unto you. God's covenant of promise is not a thing past, or a thing to come only ; but a thing present, " I am the Lord thy God." Faith never wants a foundation ; no, it is alw^ays invariably the same : and if our faith did bear a just proportion unto the ground of faith in the covenant, we would not be up and down in our believing; no, we would be always believing, and that with the fullest assurance of faith. There is a tw'ofold title by wdiich God describes himself here in this covenant grant ; the one is essential and the other relative. 1. The essential title is Jehovah ; the force of which is opened. Rev. i. 4, " He that is, that was, and is to come." And it implies his self-existence, that he hath his being of himself, independent of all other beings ; and that he giveth being to all other beings whatever, in heaven above, or in the earth beneath. The Jews think this name so sacred, that they judge it unlawful to pronounce it. It is a name common to each person of the glori- ous Trinity,— Father, Son, and Holy Ghost, who are one God. Christ is called Jehovah frequently in the Scriptures, as well as the Father, Jer. xxiii. 6, " This is his name wdiereby he shall be called, Jehovah our righteousness." And we have very good ground to think that it was Jehovah, in the person of the eternal Son, that spake all these words from the top of Sinai, unto Israel, as we may DIGGED OUT OF MOUNT SINAI. 19 have occasion to cleai- more fully afterwards. 2. Another title whereby he here describes himself is relative ; thy God. This is it that sweetens the name of Jehovah unto us ; he is Jehovah our God. The terror of his amazing and infinite greatness were enough to affright and astonish all mankind ; but when he says, " I am thy God, even thy own God;" not an avenging God to execute the penalty of the broken law upon thee, but a " God with thee, a God on thy side," to pity, pardon, and defend thee, a "God, gracious and merciful, abundant in goodness and in truth ;" this, 0 this ! renders his name Jehovah amiable and desirable. 2. In the words we have a law or commandment suited unto and founded upon this covenant grant, " Thou shalt have no other gods before me." This, as many of the rest of the commandments are, is delivered in negative terms, prohibiting and forbidding, " the denying, or not worshipping and glorifying tlie true God, as God and our God ; and the giving of that worship and glory to any other which is due to him alone." And this law or command- ment, as the generality of the other commandments, is delivered in negative terms, because of the perpetual propensity of our natures, since the fall, to depart from the living God, through an evil heart of unbelief. But although the command be de- livered in negative terms, yet the contrary positive duty is manifestly included in it, or under it : namely, " to know and acknowledge (ifod to be the only true God, and our God ; and to worship and glorify him accordingly," as is well expressed in our Catechism. As for these words, " Before me, or before my face," as it may be read : this expression plainly teaches us, that an omniscient and all-seeing God, before whom all things are open and naked, and who " sets our most secret sins in the light of his countenance," taketh notice of, and is much displeased with, the sin of having any other god ; and consequently is well pleased with the sinner who knows and acknowledges him as the only true God, and his own God, according to the gift of the cove- nant, which is the foundation of our claim to him. From which words, Observe, " That as God is the Lord and our God by his own free gift in a covenant of grace, so it is his royal will and pleasul-e, intimated to us in the first commandment of his law, that we should know and acknowledge him to be our own God, upon the ground of that covenant grant." I have framed the doctrine almost in the words of ovir Lesser Catechism, opening up the import of this promise and precept. And, 0, that I could make all this company, and the whole world of mankind, if I had access, to understand what a glorious and rich treasure they have among their hands when they hear these words repeated, or repeat them themselves, " I am the Lord thy God." " Thou shalt have no other gods before me." Alas ! there are many have these words by rote, who never consider what is in 20 A TREASURE OF GOSPEL GRACE them : just like a company of people travelling the highway where an immense treasure lies under their feet ; they pass and repass it, but miss the treasure, because they never dig into the field ; so people read and repeat these words, and lose God and eternal life, that lie hid in them, because they do not advert to what they are saying or reading. But, 0 Sirs, let me beseech and intreat you, for your soul's sake, to pause a little, and consider what is -in these words, " I am the Lord thy God. Thou shalt have no other gods before me." You and I, by the breach and violation of the first covenant, in our father Adam, lost our God; and ever since, every man and woman is "without God in the world ;" and being without God, we are without hope, without help, without grace, light, life, strength, or anything that is good. When we lost our God, we lost all, and lost it to all intents and purposes. AVell, but, Sirs, I tell you glad tidings of the greatest joy that ever mankind heard since the fall of Adam; here you have your God, whom you lost by the first covenant, coming back again to you in a new covenant, a cove- nant of grace, and saying to every one of you, " I am the Lord thy God :" he becomes our God, not upon the footing of works, but of free grace. And because the sinner, through a sense of guilt and wrath, might be ready to say, 0 I cannot think that God is speaking to me, when he says, " I am the Lord thy God !" I doubt, may the sinner say, if I l3e warranted to claim him as my God, who have forfeited all claim and title to him. In answer unto this, consider, that a royal law is issued out, yea, the very law of nature, written at first upon Adam's heart, is repeated and adapted unto the dispensation of the covenant of grace, binding and obliging every one, to whom these presents are intimated, to take him as their God in Christ, upon the footing of this new cove- nant. And it is remarkable, how Lifinite Wisdom outwits the policy of hell, and turns the counsel thereof into foolishness. Satan ruins man by tempting him to break the law, and so to affront God in his authority and sovereignty. Well, but God takes the very first commandment of that law which Adam broke, and brings it in under a new covenant, the sum of which is this, " I am the Lord thy God," and so makes that very law subservient to man's recovery, and his greatest warrant to lay claim to Jehovah as his God. So that you see this first commandment in this situation, connected with the preface, is just big and pregnant with amazing grace and love. But this will yet further appear in the prosecution of this subject, Avhich I shall attempt to speak to in the following order and method, through divine assistance : I. To speak a little of this covenant promise, " I am the Lord thy God." IL To speak a little of the precept, " Thou shalt have no other gods before me." ITL To inquire a little into the connection betwixt these two. IV. Apply the whole. DIGGED OUT OF MOUNT SINAI. 21 I. The first thing is, to speak a little of tlris covenant promise, *'I am the Lord thy God." And here I shall, 1. Offer a few general remarks concerning this fundamental promise or grant of the covenant. 2. Inquire a little more particularly into the import of it ; or what that is which God promises when he says so. First, I would offer a few general remarks concerning this great covenant grant and promise, " I am the Lord thy God." As, 1. I remark that this, as all the other promises, is in Christ ; my meaning is, that it goes upon a ransom found, and a satisfaction paid unto justice, by Christ our glorious Surety. Sirs, be aware of imagining that an absolute God, or a God out of Christ, utters this promise. No, no ; an absolute God is a consuming fire unto guilty sinners, and he could never speak in such a dialect to any of the sinful rebellious race of Adam, in a consistency with the honour of his holiness, justice, and sovereignty, which were offended and affronted in the violation of his royal law. Unless the Son of God had promised, as our Surety, to pay the infinite ransom that justice demanded, none of Adam's posterity hacl ever heard any thing but the terrible thunders of his wrath and justice pursuing them for sin. So that this covenant grant or promise, as well as the other declarations of the grace and love of God in the word to perishing sinners, must needs go upon the footing of the blood and satisfaction of Jesus, 2 Cor. v. 19, "_ God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them ; and hath committed unto us the word of reconciliation." And, therefore. Sirs, whenever you read or hear a word of grace from God, think upon Christ, in and through whom only God is a God of peace ; and let your soul say, " 0 thanks be unto God for his unspeakable gift !" 2. It is more than probable, that it was God, in the_ person of his eternal Son, that uttered all these words at Mount Sinai, and this promise in particular, whereby the law was ushered in. Herewas a parliament, or general assembly of angels, called at Mount Sinai ; and Christ, the great Angel of the covenant, was the president, or great Lord-speaker. This I gather from Ps, Ixviii. 17, 18, com- pared. Ver. 17, it is said, "The chariots of God are twenty thousand, even thousands of angels : the Lord is among them as in Sinai, in the holy place." Well, what Lord was it that was among them at Sinai ? " Even that same Lord," ver. 18, " who ascended upon high, and led captivity captive, and received gifts for men," &c. See also, to the same purpose, Acts vii. 37, 38, compared. Ver. 37, " A ptophet shall the Lord your God raise up unto you of your brethren, like unto me ; him shall ye hear." Christ is that great prophet. But then notice what follows, ver. 38, " This is he that was in the church in the wilderness with the angel that spake to him (viz., unto Moses and the children of Israel) in the Mount Sinai, and with our fathers." So that it was Christ, the Son of God, that spake all these words in Mount Sinai, saying, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." " Thou shalt 22 A TREASURE OF GOSPEL GRACE have DO other gods before me,'' &c. And by the way, this furnishes us with a notable confutation of the Arians, who deny Christ to be a supreme, self-existent, and independent God. Who did ever doubt that it was the supreme God, the self-existent God, that spake all these words, and delivered the law with such awful solemnity at Mount Sinai ! Yet, from what I was saying, it appears that it was none other than Christ, the eternal Son. But more of this in the apphcation. 3. I remark, that this covenant grant and promise is the same upon the matter with the promise God had made unto Abraham several hundreds of years before. Now, God's promise to Abraham was, "I will be thy God, and the God of thy seed:" and here he meets with his seed at Sinai, and repeats what he had said to their ftithers, Abraham, Isaac, and Jacob, saying, "I am the Lord thy (rod:" i.e. I am the very same promising God that epake unto Abraham, and what I said unto him, I say it over again unto j'ou, his posterity, and give the same ground for your faith that he had, as I was his God, so " I am the Lord thy '^God." God does not come and go upon his promise, he is not yea and nay : he does not make a promise one da}^, and retract it another ; no, it is always yea and amen. He does not speak of the promise made to Abraham as a thing out of date after so many years ; no, it is as fresh and green with me as the first day I made it : I am still the Lord thy God. The promise is renewed in their own persons immediately by God, and they have as good a foundation laid by this means, as ever Abraham had, who believed without staggering. 4. These words, " I am the Lord thy God," contain the leading promise of the covenant of grace ; and there is more in them than heart can conceive, or tongue express ; for here is an infinite God, Father, Son, and Holy Ghost, making over himself in two or three words to man upon earth. 0 what can he give more than himself! and what will he not give when he gives himself! Rom. viii. 32, *' He that spared not his own Son, but delivered him up for us all, how will he not witli him also freely give us all things ?" 5. This promise is so framed by Infinite Wisdom, as to point to every individual person in the camp of Israel. It is not ye col- le(;tively, but thou in the singular, as if he spake to every individual person in the camp, and every man was to look to it as pointing at him in particular ; like a well-drawn picture, it looked every man in the camp straight in the face. And not only did tliis promise point to ever}^ man and woman there present at Alouut Sinai, when the law was delivered, but it looked forward to all succeeding generations, and every man and woman that sliouhl spring of them ; for this " promise was to them, and to their seed." So that, no sooner did any of the posterity of Abraham come into the world, but God said to him, as much as to the men that were at the foot of Sinai, " I am the Lord thy God." And no sooner did one of the Gentile nations join himself to tlie commonwealth of Israel, but immediately he found the God of Israel saying to him, ^'1 am the Lord thy God:" and, in this respect, this promise was a DIGGED OUT OF MOUNT SINAI. 23 door of faich opened uuto the Gentiles, even before the coming of Christ. And when Christ came in the flesh, and by his death and resurrection, and pnbHcation of the everlasting gospel nnto the Gentile world, broke down the partition-wall betwixt them and the Jews, this promise, as well as the law subjoined thereunto, extended itself not only to the Jews and their seed, but to the Gentiles, who were " afar off, and to as many as the Lord our God shall call" by the sound of the gospel trumpet. So that now, under the New Testament, this promise becomes a ground of faith unto us, as well as unto them ; and we have the same interest in it that they had. But to clear this, I shall add, 6. A sixth remark, namely, that this promise may be considered in a threefold situation ; either as it is in the heart of God. or as it is in the word of God, or as in the hand of faith. Ist. As it is in the heart of God, or in his counsel or decree. And when viewed in this situation, it is peculiar onl;y to his chosen people, whom he has " loved with an everlasting love" before the foundations of the world. But as it is in God's heart, it is not an object of faith uuto any of Adam's posterity ; no, not to the elect themselves, because they do not know that they are among the number of the elect till they be actually believers : no man can say, at the first instant, in a way of believing, " The Lord is my God," upon the ground of electing love. So that the promise in this situation, being all one with the decree, must be laid aside as an object of faith at the first instance. 2dli/, The promise may be viewed as situated in the word, as it is published and proclaimed to the visible church, " to whom belong the adoption, and the giving of the law, and the promises." View it in this situation, it is a groimd of faith to every one that hears it. God said to every man in the camp of Israel, and he says to every man and woman in the visible church, " I am the Lord thy God," and " Thou shalt have no other gods before me." And the man or woman that does not know and acknowledge God as his God in Christ, upon the ground of the promise, con- sidered in this situation, (in the word), as it is held forth in common to all as the object and ground of faith, at once rebels against the authority of God in the command, and gives the lie to his faithful- ness engaged in the promise. And, therefore, '' Let us fear, lest a promise being left us of entering into his rest, any of us should come short of it ; for unto us is this gospel preached, as well as unto them," Heb. iv. 1,2. i)dlt/, This promise is also to be considered as in the hand of faith, or as it is applied and possessed in a way of beheving. And, in this situation, it is only peculiar to a believer to have the Lord as his God ; because it is only he that has a saving interest ; it is he only, whose " soul hath said unto the Lord thou art my Lord," upon a covenant ground. Secondly/, I come to inquire what may be the import of this pro- raise, or of this covenant grant, that is here laid as a foundation of faith uuto Israel, and unto the church in all succeeding generations. 24 A TREASURE OF GOSPEL GRACE Before I go on, I would put you in mind of what I said already, viz., that this covenant grant or promise goes upon the ground of a ransom found, and satisfaction paid unto justice ; upon which account only God's anger is turned away, and he comforts us with such declarations of his grace as this in my text, *' I am the Lord thy God." In which words I conceive he proaiises these three ou. four things. 1. The infinite God — Father, Sou, and Holy Ghost — makes over himself by covenant as the soul's portion and inheritance for ever. And 0 what a vast, large, and glorious inheritance is this! O, Sirs, when God says, " I am the Lord thy God," he says more than if he had said, Heaven is thine, earth is thine, the glories of both are thine ! There is something in this promise, that " eye hath not seen nor ear heard, neither hath it entered into the heart of man to conceive," &c. No wonder though David cried out upon the views of the Lord's being the portion of his cup, Ps. xvi. 6, " The lines are fallen unto me in pleasant places, yea, I have a goodly heritage." 0, it is a surprising armful the soul has, when by faith it grasps an infinite God in this little word, '* I am the Lord thy God!" 2. When he says, " I am the Lord thy God," he in effect says, All that I have I make it over unto you. And, 0, when he makes a grant of himself, what else will he withhold ! " He that spared not his Son, but delivered him up for us all, how will he not with him also freely give us all things?" Rom. viii. 32. Has he life? Yea, he is the fountain of life. Well, in this promise he gives life unto thee, " Because I live, ye shall live also." Has he light in himself? Yea, God is light, and with him is no darkness at all." Well, " he shall be thy everlasting light, and thy God thy glory." Has he love ? Yea, " God is love." Well, he who says he is thy God, " will shed abroad his love upon thy heart by the Holy Ghost, and circumcise thy heart to love him." Has he honour ? Yea, " his work is honourable and glorious." Well, thou shalt be preferred ; if thou take him as thy God, thou shalt have a " i">lace among them that stand by" about his throne. Has he riches? Yea, '• honour and riches are with me." Well, " he will fill all thy treasures" Avith gold better than the gold of Ophir. Has he " rivers of pleasures, and fulness of joy in his presence, and at his right hand?" Well, "the times of refreshing shall come forth from his presence" into thy soul. o. When he says, " I am the Lord th}^ God," he engages that all the attributes and perfections of his glorious nature shall jointly conspire and be forthcoming for thy good. 0, Sirs, immediately upon the breach of the first covenant, all the attributes of God put on an air of wrath and vengeance against man; hence Adam, after he had sinned, falls a trembling, and flees in among the thickets of paradise to hide himself. But, 0 ! the divine attri- butes, as they shine in the face of our Immanuel, and are displayed through his blood and satisfaction, appear with an air of grace, love, and pity, inviting sinners to come and shelter themselves DIGGED OUT OF MOUNT SINAI. 25 under them, from the wratli and ciirse due to them for sin. So that, when God says, " I am the I^ord thy God," it is upon the matter as if he should say, O impotent and helpless sinner, come under my shadow, take me as thy own God, and my power shall be employed to help and protect thee. 0 foolish and bewildered sinner, my wisdom shall be thine, to direct and instruct thee. 0 polluted sinner, who hast " lien among the pots," my holiness shall sanctify thee, and "make thee like the wings of a dove," &c. 0 guilty sinner, my mercy shall pardon thee ; yea, my justice shall acquit thee, on the score of the ransom that I have found : my goodness shall supply all thy need, and my truth and faithfulness is to accomplish all the promises inito thee : my omniscient eye shall " run to and fro through the whole earth, to show myself strong on thy behalf:" my providence shall be employed to manage all things for thy good and advantage : " I will ride in the heavens for thy help, and in mine excellency on the skies." 4. " I am the Lord thy God :" /. e. Whatever 1, the infinite and eternal God, can do for thy advantage, it shall not be wanting. And, 0, what cannot thearm of omnipotency do ! " He doth great things, yea, wonders without number." What wonders has God wa-ought for his children and people in all ages of the world? It was he that saved Noah by water from perishing in the flood. It was he that made a lane for Israel through the deeps, as if it had been dry land. It was he that dissolved the flinty rock into floods of water, suspended the fury of the devouring flames, and stopped the course of the sun. " His hand is not shortened that it cannot save." Now, whatever that omnipotent arm that " stretched out the heavens, and laid the foundations of the earth, can do for thy salvation, it shall not be wanting." All this, and infinitely more than I can name, is wrapped up in the bosom of this covenant grant, which is here laid as the foundation and ground of our faith, " I am the Lord thy God." And thus much concerning the promise. II. The second thing proposed was, to speak a little of the pre- cept subjoined or annexed unto this covenant promise, " Thou shalt have no other gods before me." And, in speaking to the precept, I shall observe the same method as in discoursing upon the promise. 1. By premising some remarks. 2. Inquire into its import. First, I would offer some remarks upon it. As, 1. I remark, that as the promise, " I am the Lord thy God," is given forth by a God in Christ, so the precept in this situation must needs come from the same fountain. This law or command- ment must be viewed as in the hand of a Mediator, and not of an absolute God. The reason is plain, because the command obliges us to have him as our God, to love and trust him as our own God, Avhicli a sinner cannot do, but only as he is in Christ. Here the command stands under a covenant of grace, as is evident from the 26 A TREASURE OF GOSPEL GRACE preface. Indeed, if tliat glorious preface, or covenant grant, " I am the Lord thy God," had not gone before the command, we might have taken it as coming from an absohite God; but, taking the precept in connection with the preface, we must needs take up the law here as in the hand of a reconiled God in Christ, and as coming from that glorious fountain. And, therefore, let us say, Avith the church, "the Lord is our judge, the Lord is our lawgiver, the Lord is our king, and he will save us." 2. This commandment of the law, " Thou shalt have no other gods before me," narrows and extends its obligation upon the children of men, in a suitableness to the revelation that he makes of himself. When God reveals himself only by the works of crea- tion and providence, as he doth to the heathen world, then this commandment obhges us to know and acknowledge him as a God Creator and Preserver ; but when he superadds to this the revela- tion of himself as a reconciled God, a redeemiijg God in Christ, then the law superadds a new obligation, namely, to know and acknowledge him as such, and to claim him as the God of salva- tion ; a saving, pitying, pardoning God. 3. As the promise, " I am the Lord thy God," is the leading and" fundamental blessing promised in the covenant of grace, wliich draws all other blessings along w'ith it ; so this precept, thou shalt have the Lord Jehovah as thy God, is the leading and fundamental duty of the law, which sw^eetly and pow^erfully constrains the soul to obey all the other commands of it. The reason of this is plain : when a person is determined to know and acknowledge God as his own God in Christ, it binds and obliges him inevitably not to bow dowm to images, or to give that worship and glory to any other, which is due to him alone ; he will be concerned to sanctify the name of God and his holy Sabbath, and, in a word, to have a respect unto all his commandments. Hence it is that faith in Christ Jesus (which is just the first commandment in other words) is so much inculcated in the Scriptures, particularly of the New Testament; yea, we are expressly told that "without faith it is impossible to please God;" and '"he that cometh unto God," must believe that he is, and that he is a rewarder of them that diligently seek him. 4. That the command and promise are of equal extent; so, that every man that is bound to obey the command, or to have God in Christ as his ow^n God, is concerned in this promise, " I am the Lord thy God ;" or, in t)ther words, he is as much obliged to believe this promise with application, as he is obliged to obey the com- mand. The reason of this is plain, because a believing the promise with application, is the very thing that the first command requires of us ; and the promise is the very ground and founda- tion of that faith that is required in the command ; and the foun- dation of faith must be as extensive as the command of believing, unless we w^ould say, that God commands men to believe, without giving them a foundation to believe upon : so that, if I be obliged to have the Lord as my God, then it is lawful, yea, plain duty for DIGGED OUT OF MOUNT SINAI. 27 me viewing tlie coveuant grant, to say to the Lord, •'• Thou art my Lord." 5. As the promise is indefinite, " I am the Lord thy God," with- out mentioning any, or including any, but pointing to every man in particular ; so the precept is indefinite, " Thou shalt have no other gods before me," without mentioning any particular person to w]iom it extends. And I think it is observable, that both the promise and precept are in the singular number, as if God spoke to every individual. And I do think that Infinite Wisdom has so ordered it of design, that no man might neglect the promise that thinks himself bound to obey the precept. The legal heart of man is ready to fall in with this command of the law, and own its obligation ; while, in the meantime, it rejects the promise as a thing it has no concern in. What more ordinary than to hear some, especially under avv^akenings of conscience by the law, say, O it is a sad truth indeed that I am a debtor to the law, and obliged to obey it ! but as for the promise of God, " I am the Lord thy God," I have no interest or concern in it. But, Sirs, whatever you may imagine, I tell you, that by this way you are separating what God has joined ; he has joined the command and the pro- mise together, therefore, let not your unbelieving hearts or legal spirits put them asunder ; for you can never obey the first com- mand without closing with this promise, " I am the Lord thy God." But more of this afterward. Secondly^ I come to inquire what is included or required of us in this command of the moral law, " Thou shalt have no other gods before me." I do not design to launch out in opening of this pre- cept in its greatest latitude, or in telling you of all the duties required and sins forbidden in it ; that which I have especially in my view% is the obligation that it lays upon us to receive and believe the promise, "I am the Lord thy God." And for clearing of this, there are only these few things I name, as included in this commandment. 1. This commandment obliges us to believe that God is, which is the first and fundamental truth both of natural and revealed religion ; and except you be established in the faith of this, you believe nothing to the purpose. We cannot open our eyes or look upon any of the creatures of God, whether in the heavens above, or in the earth beneath, but this truth must shine into our minds with such a glaring evidence, that one would think there were no need of a command to oblige us to believe it. 2. This command obhges us to believe that he is such a God as he has revealed himself to be in his word and in his works. It binds us to believe all the displays that he has given of his eternal power and Godhead, in his works of creation and providence ; but especially us, who enjoy the revelation of his word, to believe everything that he has revealed of himself there ; as, that he is a Spirit, infinite, eternal, unchangeable, .&c. ; that he is but one God in three persons. Father, Son, and Holy Ghost, the same in substance, equal in power and glory; that from eternity he 28 A TREASURE OF GOSPEL GRACE decreed all things that corae to pass in time ; that he is the great Creator that made all things of nothing, by the word of his power, in the space of six days, and all very good ; that by his providence he preserves and governs all his creatures, and all their actions ; and that this great God, in the " fulness of time, was manifested in the flesh," in the person of his eternal Son, and became a Re- deemer and Saviour of lost sinners ; that he was " made under the law, to redeem them that were under the law, that we might receive the adoption of sons ;" and, in a word, every other thing that God has revealed of himself. 3. This commandment requires us to believe and be persuaded, that this glorious God is the chief good of the rational sovJ ; that as his glory is to be our ultimate end, so our chief happiness lies in the enjoyment of him alone ,' " Thou shalt have no other gods before me;" i.e. Thou shalt place thy chief happiness in the en- joyment of me, who " am the Lord thy God." So that, when God commands us to have him as our God, he commands us to be happy for ever in himself, and to say with David, " Whom have 1 in heaven but thee ? and there is none in all the earth that I desire besides thee." 4. This command requires us to assent unto every word God speaks, as a truth of infallible verity, and unto the truth of this promise in particular; that he speaks the truth in his heart, when he says, " 1 am the Lord thy God." And, therefore, not to believe that is, as God says in this promise, to call God a liar; it is an impeaching of his veracity in the promise, and a contempt of his authority interposed in the command. From whence it appears that an unbeliever breaks the very first command of the law of nature. 5. This command requires us, not only to believe the truth of the promise in general, but to believe it with particular applica- tion of it, each one of us unto ourselves. It is not a fulfilling of the contents of this command, to believe that he was the God of Israel, or the God of the visible church, or the God of the elect, or of all that believe in him, for all this do the devils and reprobates believe ; but we must believe, know, and acknowledge that he is our God; and every one for himself must say, in faith with Israel, " He is my God, I will prepare him an habitation." The first command requires of us a faith exactly, corresponding unto the promise : now, the promise is to every one in particular, " I am the Lord thy God ;" and the command runs parallel with it, point- ing out every man in particular, " Thou slialt have no other gods before me :" and, therefore, it is a particular applying faith that is here required and called for. Perhaps this may appear somewhat surprising to those who never considered it, that by the first com- mandment, they are obliged to believe that the Lord is their God by covenant grant and promise. They believe that he is their Creator, and Preserver, and Benefactor ; but they never thought he was their God by covenant grant, or that they were bound to believe it with application, till once they found themselves so and DIGGED OUT OF MOUNT SINAI. 29 SO qualified. To take down tliis fortress of unbelief, I would only- have you to consider, 1st, If ever there was a time since you had a being, and had the law of God intimated unto you, wherein you was free from the obligation of the first command of the moral law, as it here stands connected with the covenant or the promise ? No, surely. And, if so, there was never a time wherein you were not obliged to believe, know, and acknowledge the Lord as your God, upon the ground of the covenant grant : and all the time you have neglected to do so, you have been living in disobedience to the first command ; and while the first command is not obeyed, which is the foundation of all the rest, not one of them can be obeyed. And I only leave it to yourselves to be considered, Avhether you may lawfully live in disobedience to the first command of the law of the great God, or suspend your obedience thereunto, till you find qualifications in yourselves, upon which you think you may lay claim to him in a way of sense. This is not to ground your faith upon the veracity of God in his promise, but to seek a grounrV for your faith Avithin you. 2dlji/, However surprising this way of teaching may appear from the first commandment, yet it is nothing else than what you are taught in your lesser, received and approven Catechisms. The first commandment requires us to know and acknowledge the Lord as God, and our God : and to worship and glorify him accord- ingly. SdJ?/, I find God requiring faith of sinners, and of notorious backsliders, in the same terms as is here called for, Jer. iii. 4, com- pared with ver. 1. If we notice the 1st verse and the 2d follow- ing, we shall find that God is there dealing with a company of people who had made defection into idolatry ; and he charges them with a perfidious and treacherous dealing with him, under the notion of an adulteress that had forsaken the guide of her youth, and prostituted herself unto other lovers. However, infinite love opens up its bowels of pity, sends out a sound of grace and love to them, saying, in the close of ver. 1, " Though thou hast played the harlot with many lovers ; yet return again to me, saith the Lord." Well, what is the return sovereign grace expects from them after such a discovery of his readiness to receive them ? See it, ver. 4, " Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?" i. e., Wilt thou not from this time obey the first commandment of my law, and know and acknowledge me, and me only, as thy God and Father in Christ? 4tJiI^, I find that whenever a sinful people begins to act faith, their faith, even the first receptive by faith, is expressed in words which bear a plain obedience unto what is required in the first commandment; as in the case of these, Jer. iii. Whenever the call of the word is carried home by the efficacy of the Spirit upon their hearts, they cry out, ver. 22, " Behold, we come unto thee, for thou art the Lord our God;" whereby they acknowledge him as their God, even their own God. So Zech. xiii. 9. And I find so A TREASURE OF GOSPEL GRACE that tlie saints of God in Scripture, wlien in the exercise of faith, still yielding obedience to this first command of the law, and com- ing in with their appropriating my Ps. xvi. 2, " 0 my soul, thou hast said unto the Lord, thou art my Lord." With what pleasure does David obey his command, Ps. xviii. 1, 2, where eight or nine times he repeats his claim, acknowledging God as God, and his own God? And unbelieving Thomas, so soon as he gets his foot upon the neck of his unbelief, obeys this command, making a solemn acknowledgment of Christ, " My Lord, and my God." Unto all this I shall only add, to prevent mistakes, that when the first commandment requires us to know and acknowledge God as our God, it is not to be understood as if this were done by saying it with the mouth only; no, no, " With the heart, man be- lieveth unto righteousness." We read of some that "remembered God as their Rock, and the high God as their Redeemer ; but they flattered him with their mouth, and they lied unto him with their tongues, for their heart was not right with him." They did not acknowledge him as their God, v/ith their hearts, acquiescing in ir"m as their chief good and only portion ; and, therefore, God .ejects all their profession of kindness. Let us then embrace and acknowledge him as our God, with our hearts, lips, and lives, worshipping, glorifying, and serving him, as our God, all the days of our appointed time. III. The third thing proposed was to speah a little of the connection hetivixt the promise and the precept. That there is a connection be- tween them is plain ; for the promise is repeated in the command, and the meaning is, " Thou shalt have no other gc)ds before me," who engaged myself by covenant to be " the Lord thy God." IIow sweetly is the law and gospel connected here ! how sweetly does the law stand in a subserviency unto the glorious designs of grace \ I would have you carefully observe as to this order and con- nection, that it is suited unto the circumstances of the lost sinner, or of fallen man, who has nothing, and can do nothing, but. is " wretched, miserable, poor, and blind, and naked." Because man can now do nothing for his life, therefore God will give him life and glory for nothing at all ; and as a testimony of his having got all freely from God, he will have him to obey. It is an order and method suited to God's great design of debasing man, staining his pride, and of exalting the glorious freedom and riches of his grace : "Where is boasting?" says the apostle. "It is excluded. By what liiw? of works? Na}^; but by the law of faith." The law of faith is just the free promise, "I am the Lord thy God;" " I will be to them a Father," &c. Now, by this law, and not by the way of works, self is abased, and the glory of free grace exalted. I shall only add, as to this connection and order, that God, like a wise builder, first lays the foundation of faith in the promise, saying, "1 am the Lord thy God;" and then enjoins the duty of believing: he first reveals the object of f\ith, and then lays on DIGGED OUT OF MOUNT SINAI. 31 the duty of faith : he first makes a grant of grace, and then Avarrants us by his command to lay hold on it. The promise is a plaster or medicine ; and the command orders the application or use-making of it. The promise is the door of salvation opened ; and the command enjoins us to enter in by that door. The pro- mise is the testament : and the command is the Judge's order and warrant to make use of the goods, without fear of vitious intromis- sions. The promise gives us a right of access ; the command, Avhen obeyed and complied with, gives a right of possession. By the grant of the covenant, God manifests his free and sovereign grace ; and by the command he manifests his royal authority, which he makes subservient unto his glorious design of grace, And so much shall serve for clearing the order and connection between the promise, " I am the Lord thy God ;" and the precept, '•■ Thou shalt have no other gods before me." vV, IV. T\iQ foiirtJi general head was the Application. And the /V of use shall be comprised in these inferences : -v 1. From what is said, we may see, that Christ our glorious Re- deemer, is none other than the supreme, self-existent, and inde- pendent God. Who ever doubted, as was hinted before, but it was the supreme God, the great Lawgiver of heaven and earth, who spoke all these words, saying, "I am the Lord thy God:" "■ Thou shalt have no other gods before me ?" &c. Whosoever reads or hears these words with opened eyes, or understanding hearts, cannot shun to cry out, " It is the voice of God, and not of man ;" yea, the voice of the supreme, self-existent God, and not of any inferior or dependent being ; the voice of him whose prerogative alone it is to be Lord of the conscience, and to " search the heart and the reins;" for these words are "quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and dis- cern the thoughts and intents of the heart." As all the works, so all the words of God carry the stamp and evidence of their glori- ous Author in their bosom. And are we not immediately struck with the impressions of the supreme, self-existent Being, when these words are uttered, "I am the Lord thy God?" &c. Had Moses, or the children of Israel, when they stood quaking and trembling at the foot of the mount, any notions of a dependent deity speak- ing to them ? No, they knew and believed that it was he " whose name alone is Jehovah, most high over all the earth." Yet it was . cleared already, this was Christ the eternal Son of God; and, therefore, he must needs be the supreme God, the same in sub- stance, equal in power and glory with his Father. It is the most daring presumption, the most consummate ingratitude, for any of Adam's race, especially for any professed Christian, bearing his blessed name, and wearing his livery, to lessen his glory, and derogate from his excellency ; as if, when he is called the supreme God, it were to be understood cum grano falis^ with grains of allow- ance or abatement. I am persuaded there was not an Arian at 32 A TREASURE OF GOSPEL GRACE the foot of Sinai among all the many thousands of Israel : and were these Tvords to be repeated by the Son of God with the same awful solemnity among us, I am very sure there would not be one Arian among us either. What pity is it, that the resent- ment of our Redeemer's quarrel, against a notorious blasphemer of his supreme Deity, has not run deeper than it has done of late in the supreme judicatory of this national church, whose peculiar province it has been in former times to contend for the royalties of his crown against those who attempted to invade them ? 2. From what has been said, we may see the mistake of those who assert that faith in Christ is a new precept of the gospel, not required in the moral law, but by a new positive law given forth under the gospel. None, I suppose, will deny that the law required faith in a God Creator from our first parents in innocency ; and, if so, what need of any new law to bind and oblige us to -relieve in the same God revealing himself in the capacity of a toujleemer ? We have already observed from the text, how ili'^veetly the old law of nature is grafted in, in a subserviency unto the grace of the new covenant, obliging us to know and acknow- ledge a God in Christ as our own God, upon the footing of this glorious grant of grace, " I am the Lord thy God." The applying or appropriating act of faith, when it is expressed in words, it comes forth carrying the stamp of obedience to what the first commandment of the moral law requires. What need then of any new positive law to enjoin it? The same law that bound Adam before the fall, to believe the promise of life upon the footing of pei*- fect obedience, bound him to believe the promise of life, after the fall, upon the footing of the incarnation and satisfaction of the Son of God : and, therefore, when the first promise of the seed of the woman is uttered. Gen. iii. 1 5, we read of no new law enjoining him to believe it ; the very light and law of nature told our first parents, that a promise, especially the promise of God, was to be believed. 3. See hence the necessity, excellency, and warrantableness of the great duty of believing, which we ministers are so much press- ing upon you who are hearers. It must needs be the most necessary and excellent duty which God enjoins in the first precept of his law, and which he has laid as the very spring and founda- tion of obedience to all the other precepts, namely, to receive him, and to acknowledge him as our own God in Christ, and him alone ; and to rest in him, and upon him, as our up-making and everlasting all. Hence John vi. 2(S, 29, when the J^ws were fond to know what they should do to work the work of God, he directs them to faith in himself; because this was the first thing that the law required as it stood under a covenant of grace : " 'iliis is the work of God," (his work in a way of eminence ; the very first and fundamental work, and the spring and soul of all obedi- ence "that ye believe on him whom he hath sent." For this reason, true obedience to the law is called " the obedience of faith :" and we are told, Heb. xi, 6, that " Avithout faith it is im- possible to please God ;" and " Whatsoever is not of faith, is sin," DIGGED OUT OF MOUNT SINAI. 33 Kom. xiv, 23 ; because, until this first command of the law be obeyed, till we receive, embrace, and acknowledge the Lord as our God in Christ, we do nothing at all in obedience to God's law, but break it every moment of our life. Again, as I said, we see here also the warrantableness of believing in Christ, and of embracing the promise. It is as warrantable for a lost sinner to embrace the promise, and to receive Christ by virtue of the promise, as to do any other thing that the law requires. Will any man doubt his warrant to honour and reverence the name of God, to honour his father and mother, to sanctify the Sabbath ? &c. As little reason has he to doubt his warrant by faith to lay claim to this glorious grant of sovereign grace through Christ, " I am the Lord thy God;" seeing this is the very thing that is required in this com- mand, '' Thou shalt have no other gods before me." And as this command is a noble warrant for believing, so it is a warrant of universal extent : none who own the obligation of the moral law, can shift the obligation of its very first command. This view of matters, if taken up in the light of the Spirit, serves to overthrow one of the principal strongholds of unbelief; and at the same time discovers a ground of believing with boldness, without any manner of presumption. The unbelieving deceitful heart turns us away from the living God, by telling us, that we are not warranted to believe in Christ, and that it is arrogancy and presumption for us to inter- meddle with the promise. But so far is this surmise from being truth, that unless you believe in Christ, or, which is all one, except you acknowledge a God in Christ as your God, you make God a liar, who says, "I am the Lord thy God;" and rebel against his authority interposed in his first commandment, " Thou shalt have no other gods before me." 4. See hence a solid ground for the assurance of faith. Why, it has the noblest ground in the world to go upon, namely, the infal- lible word of a God of truth, saying, " I am the Lord thy God;" and the best warrant in the world, namely, the first commandment of the law, requiring us to know and acknowledge him as our God. The first command requires persuasion of the promise, with application or appropriation of it to the soul in particular : and what is that but the assurance of faith ? And no doubt the law requires every duty, and particularly this in its perfection ; the consideration of which may make every one of us, yea, even the best believer upon earth, to cry out with the poor man in the gos- pel, " Lord, I believe, help thou mine unbelief;" and, with the- disciples, " Lord, increase our faith." 5, See hence the proper bottom of true Christian morality, and an excellent test whereby to distinguish betwixt gospel and legal preaching. You see here upon what foundation God himself inculcates the duties of the moral law ; he first discovers himself as a reconciled God, a promising God in Christ, saying, " I am the Lord thy God ;" and, upon this ground, urges the duties of the law. Now, the order of doctrine observed by God himself, ought certainly to be observed by us in our inculcating any duty of the VOL II. c 34 A TREASURE OF GOSPEL GRACE law upon our hearers ; and if this raetliod be not observed, it is certainly legal. Neither do I think that it is enongh, when we are pi-essing any duty of the law, to come in with a direction or advice at the end, telling that all is to be done in the strength of Christ ; we see here that God begins his sermon of morality to Israel, from Mount Sinai, with a revelation of himself as the Lord God gracious and merciful through Christ, "I am the Lord thy God;" and lay this as the foundation of obedience to the following precepts. And I do think, that we, who are ministers, when we inculcate the duties of the law upon people, we ought always to keep the grace of the new covenant in our eye ; for, unless obedience to the law be influenced with this view, it cannot be the obedience of faith, and consequently cannot be acceptable : " Without faith it is im- possible to please God." It is observable, that God, in the pro- mulgation of the law to Israel, frequently intermixes the grace of the new covenant with the precepts of the law, and every now and then casts it up in their view, that he was the Lord their God in Christ. So, in the second commandment, " Thou shalt not make unto thee any graven image, &c. : for I the Lord thy God am a jealous God, &c., showing mercy unto thousands of them that love me and keep my commandments." So, in the third commandment, " Thou shalt not take the name of the Lord thy God in vain," &c. So in the fourth, " 'lire seventh day is the Sabbath of the Lord thy God," &c. So likewise in the fifth, "Honour thy father and thy mother that thy days may be long u]:)on the land which the Lord thy God giveth thee." Thus, I say, he makes gospel grace, like a thread of gold, to run through the duties of the law, whereby the whole law is sweetened and beautified, his yoke made easy, and his burden light. Upon the other hand, there is an error, I fear too common among some. Whenever they hear a minister pressing duty, immediately they conclude him to be a legal preacher, without ever considering upon what ground he doth it ; for if he press the duties of the law upon the ground of covenanted grace, ho act-s according to his commission, and keeps tlie order and method that God has laid; but if this method be not followed, if the duties of the law be urged as the foundation of our claim to the privileges of the gospel-, or without keeping Christ and the grace of the gospel in the eye of the sinner, as the foundation of duty, you maj-, indeed, conclude that it is legal. Although, what the man says may be truth, abstractly considered, yet the truth is not delivered in its due order and connection ; and, therefore, has a tendency to mislead the hearer, at least to lead him into perplexing exercises. 6. See hence the truth of what the apostle asserts concerning God, 1 John iv. 16, " God is love." Why, the promise here is a promise of love. What more can infinite love say than what is hero said, "I am the Lord thy God?" What can he give more than himself? And as the promise is a promise of love, so the precept is a precept of love, " Thou shaft have no other gods before me." He first makes a free grant and gift of himself to us DIGGED OUT OF MOUNT SINAI. ,'55 in his covenant, and then concludes us under a law of love? whereby he makes it the first and fundamental duty of obedience to him, that we shall know and acknowledge him as our own God ; or, in other words, that we should be happy for ever in the enjoy- ment of him. The most consummate happiness of the rational creature lies in what God here commands, viz., in having him, and none other, as our God. 0 how excellent is his loving kind- ness ! surely " God is love ;" it is the regnant perfection of his nature. And, 0, how reasonable is it that we should love the Lord our God, with all our heart, soul, strength, and mind ! And, 0, how unreasonable is the enmity of the heart against God ! Do we thus requite a God of love ? Well may the Lord say to us, as he did -to Israel, " 0, my people, what have I done unto thee, and wherein have I wearied thee ? testify against me." 7. See hence what it is that makes the yoke of obedience easy, and the burden thereof light to a believer. Whence is it that the believer delights in the law after the inward man ? ^^ hy doth he rejoice to work righteousness ? Why, he remembers God in his ways ; he remembers that the Lawgiver is none other than " the Lord is God and Redeemer ;" and therefore he keeps all his com- mandments with pleasure ; therefore he " runs, and doth not weary; walks, and doth not faint." He views God, not as an enemy, not as an avenging Judge, but as his own God in Christ ; he views him in Immanuel, as a God with him, not a God against him ; and this is like oil to his chariot wheels, which makes him run without wearying. On the other hand, we may see here what it is that makes the duties of the law an insupportable yoke and burden i^ hypocrites and Christless professors, who tire in the duties of obedience before they be well set out ; why, they do not begin their obedience where God begins his law, or they do not set their obedience upon the same foundation of gospel grace that God has set his law upon ; they do not begin with acting faith on the covenant, or with receiving a God in Christ as their God by vir- tue of the covenant grant and promise: and if folk do not begin here where God begins, their blossoms cannot miss to wither and come to nought. 8. See hence the errors of those who imagine that it was a covenant of works which God entered into with Israel at Mount Sinai. Indeed, if the promise had followed after the command- ments of the law ; and if God had said, Keep these commandments, and, upon your so doing, I will be the Lord your God; in this, case it had been a pure covenant of works : whether perfect or sincere obedience had been the condition, it is all one ; still the reward would have been in a way of pactional debt as in the first covenant. But, as you heard the order of the covenant of works, or the connection betwixt the precept and promise, as it v/as laid in that covenant, it is now inverted : for now God first promises, in a way of sovereign grace, to be the Lord our God and Redeemer, which is the substance and sum of the new covenant ; and having made such a grant of grace, to be received by fajth, without, ov 36 A TREASUKE OF GOSPEL GRACE before any works of obedience can be preformed by us, be immedi- ately subjoins the law of nature in ten words, shoAving us what is good, and wliat the Lord our God requires of us, not as a con- dition of his own gracious grant, but as a testimony ot our love and gratitude to him, who promises, of his free and sovereign grace, to be the Lord our God. So that, I say, it was God's cove- nant of grace that was promulgated at Mount Sinai, and the law was added to it because of transgression, and graffed upon it as a rule of obedience. And whatever covenants or engagements to duty we read of, whether national or personal, still they w^ent upon the foundation of grace laid in God's covenant of grace ; and in so far as Israel, or any else, go off from this foundation in their engagements to duty, in so far they pervert the design of the pro- mise and law annexed to it, and turn back to a covenant of works. So much for Information. A second use shall be of Trial. And that which I would have you to try is, whether you have this day obeyed the first commandment of the moral law? Did you overtake or receive Jehovah, a God in Christ, as your own God, by virtue of the cove- nant promise, "I am the Lord your God?" Why, may some be ready to say, that is a strange question ; ever since we had the exercise of reason, or could repeat the first commandment, we have been endeavouring " to know and acknowledge God to be the only true God, and our God, and to worship and glorify him accordingly." I confess that it is an easy matter to say this with the moutli ; but the question is, if the heart has said it in a way of believing, setting to the seal to the veracity of the Promisor? " With the heart man belie veth unto righteousness, swid with the mouth confession is made unto salvation," Rom. x. 10 : first the heart beheves it, because God has said it ; and then the tongue follows the heart. Canst thou turn inward, and entertain thyself Avith David's soliloquy, Ps. xvi. 2, " 0, my soul, thou hast said unto the Lord, thou art my Lord?" In order to a discovery of the hypocrite or presumptuous believer, here I would have it carefully observed, that the first command- ment, which is the correlate of the promise, has both a positive and negative part. The positive part is, " To know and acknow- ledge the Lord as the only true God, and our God;" the negative part is, " To have no other gods before him." Now, the hypocrite, or presumptuous person, although he outwardly professes to obey the positive part, or to acknowledge Jehovah as his God in Christ ; yet as he never dotli this really with his heart, so he shifts the negative part of the precept, for secretly he worships and acknow- ledges some other god: there is still some idol of jealousy lies hid among the rotten stuff of his depraved heart, which gets God's room and God's throne in his soul ; much like the people trans- planted by the king of Assyria into Samaria, concerning whom it is said, 2 Kings xvii. 33, " They feared the Lord, and served their own gods." And, therefore, I say, still the question remains to be answered. Do you really, and from the heart, obey the first com- DIGGED OUT OF MOUNT SINAI. 37 mandment? Have you any other gods before liim wlio says, " I am the Lord thy God?" Is there any idol or kist that gets the Lord's place in the heart ? I shall, for your trial, take notice of some idols or false gods, which are worshipped and served by many, while they profess to have no other God but Jehovah alone. Only, before I proceed, I would have it considered, that there is a twofold idolatry ; one gross and corporeal, when, by the external actions of the body, such as bowing, prostration, or the like, men do homage unto stocks or stones, dead and dumb idols : I hope I have none such to do with at present. But there is a more refined and spiritual idolatry, which I fear is more common in the visible church than many are aware of; and that is, when the acts of the heart and mind, such as, trust, love, hope, fear, joy, delight, desire, wherein the essence of soul-worship clotli consist, are alienated from God, and placed upon any thing besides him. In such a case, one neither believes the promise nor obeys the precept now before us. Why, because whatever he pretends, yet still he hath some other god before him who is the only living and true God. This premised, I would have you to consider that there are two grand idols worshipped and served by the generality of the world, yea, of the visible church, viz., self and the world. 1. I say, self is the great Diana, which all the world worshippeth, excepting a very few whom God has called out of the world. Every man, while in a natural state, makes a god of himself. Hence it is that the principal batteries of the gospel are mounted against this idol. The very first lesson in the school of Christianity, which is materially the same with the first precept of the moral law, is, " Let a man deny himself;" let him renounce self as his god, that he may have no other gods before me, who am God manifested in the flesh. This idol of self is pregnant with a numerous brood of lesser or subordinate idols. Some make a god of their own understandings ; " for vain man would be wise, though he be born as the wild ass's colt." What cursed pride is it in some, even in our own bowels, that they will needs exalt their own depraved reason above the wisdom of God, making it the standard of revelation, as if nothing were to be received or believed, but what corrupted reason, which is nonplussed by the least work of nature, is able to comprehend ? Is not this a giving that glory to our own understanding which is due unto an infinitely wise God? If ever we be believers indeed, reason must quit the throne, and lie down at the foot of faith, owning that reason is but folly before the wisdom of God revealed in his word, Others idolize their own understandings, when in- wardly they disapprove of God's providential dispensations, as if they could manage things more to advantage, if the reins of administration were in their hands. Some make a god of their wills. When a person follows the swing of his own corrupted and rebellious will, in ppposition to the commanding will of God in his word ; what else is that but to 38 A TREASURE OF GOSPEL GRACE exalt self-will above the will of God ? It is the will of God, that men should read and hear his word, attend his courts, wait upon his ordinances, sanctify his name, keep his sabbath, that they should forego such a lust, that they should pluck out a right eye, and cut off a right hand sin, in obedience to him who is the Lord our God. No, says the rebellious depraved will, " I have loved strangers, and after them will I go. Who is the Almighty, that I should serve him? and what profit should I have if I pray unto him ? Let him depart ; for 1 desire not the knowledge of his ways ;" I know not the Lord, neither will I let my lusts go. Will any man practically treat God after this manner, and yet pretend that he obeys this command, "Thou shalt have no other gods before me?" No, his own will is his god : and, therefore, he never yet closed by a true faith with this covenant grant, *' I am the Lord thy God." Some again make a god of their righteousness, putting it in the room of him who is "Jehovah our righteousness;" like the Jews, Rom. X. 3, who, " being ignorant of God's righteousness, and going about to establish their own righteousness, would not submit themselves unto the righteousness of God." This is the idol which of all others it is the hardest to pull out of the sinner's embraces. And the reason is, because self-righteousness is a thing which seems to have the countenance of the law of God ; and while a man has the law on his side, he thinks himself in safety, and that he has the approbation of the Lawgiver : " God, I thank thee, that I am not as other men," said the self-righteous Pharisee. It is harder to convince this man of his dangerous state, than to con- vince an hundred profane v>Tetches of their danger : hence Christ says to the self-righteous Pharisees, " Publicans and harlots shall enter into the kingdom of God before you." I shall only say to you who are hugging this idol of your own law-righteousness in your bosoms, you shall as surely perish in your righteousness, as ever any of Adam's race perished in their sins. -Why, because God has said, that " by the works of the law no flesh living shall be justified ;" and " as many as are of the works of the law, are under the curse." You are pretending to keep the law, and seeking righteousness by the law ; and yet are liviug in the neglect and contempt of the first greatest command in the whole law, " Thou shalt have no other gods before me." You never yet discarded the idol of self, and therefore never learned that first lesson of re- ligion, " If any man will be my disciple, let him deny himself," &c. 2. Another grand idol, to which the greatest multitude do bow, is the world. Solomon tells us of some who have " the world set in their heart." Ever since the fall of Adam, the world, and the vanities thereof, have usurped that room in the heart of man which is duo unto God only ; and nothing less than infinite power can unhinge the world from that seat which it has got in our hearts. Hence it is, that, imtil a day of power come, we are ever making a god of one thing or another in this visible perishing world. Some make a god of their worldly riches and substance. This is DIGGED OUT OF MOUNT SINAI. 39 done wlien the desire, delight, and esteem of the soul termi- nates more upon these than upon God, who is the chief good. 0 " who will show us any good?" is the cry of many. But few say, with David, *' Lord, lift thou up the light of thy countenance upon us. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord," &c. The covetous worldling sees more beauty in gathering dust, than he sees in him who is " the brightness of the Father's glory," and is more concerned to get and keep the mammon of this world, than how to be interested in the unsearchable riches of Christ, or to lay up for himself treasures in heaven, which moth and rust do not corrupt. And wall such a man pretend that he keeps the first commandment, or hath no other gods before the Lord ? Some make a god of tlieir worldly relations. The husband may idolise his wife, the wnfe her husband, parents their children, and children their parents, b}' giving more of their affection to them than unto God himself. Upon this account Christ tells us, " If we love father or mother, brother or sister, more than him, we are not worthy of him." When we delight more in societies of our friends and relations, than in fellowship with God ; or are more impatient of their absence, than we are under God's hidings and withdraw- ings from our souls ; in that case we put them in God's room, and so break his command, " Thou shalt have no other gods before me;" and also sin against the love and grace of his covenant, Avhere he says, " I am the Lord thy God." Of tJiis kind of idolatry they are guilty who value themselves more upon their relation to, or descent from, such and such families or ancestors, than upon their relation to God, or those who are dignified with his image, or are of his household and family by regeneration and adoption. Some make a god of their worldly pleasures, 2 Tim. iii. 4, the apostle tells us of some who " are lovers of pleasures more than lovers of God." The drunkard has more pleasure in his cups, the swearer in his oaths, the unclean person in his swinish lusts, the unjust person in his unlawful gains, than in God. Many will rather risk the displeasure of God, and "rush upon the thick bosses of his buckler, than make a covenant with their eyes" or other senses, that they may not be porches for the fiery darts of Satan to enter in and inflame the fuel of inward lust and corrup- tion. The apostle speaks of some " whose god is their belly," Philip, iii. 19 ; they are more concerned what they shall eat and drink, or wherewith they shall be clothed, than how they shall glorify God, or advance their own or other's spiritual and eternal well being. They have more pleasure in an ordinary meal among friends, than in eating the flesh and drinking the blood of the Son of God', among his friends and members at his table. And is this to have no other gods before Jehovah our God? Some again make a god of their worldly credit and reiDutation, John V. 44, the Pharisees loved the praise of men more than that honour which comes from God: and this was the'reason of their 40 A TREASURE OF GOSPEL GRACE rejecting Christ. Will not our spirits rise with resentment when our o^vn character or reputation is attacked ; and yet bear it with patience when God is dishonoured, or his holy name profaned ? which plainly says, that our own honour is dearer to us than the honour of God ; which could never be, if we had no other god before him. Some make a god of their worldly helps and confidence in the time of danger, and trust more to these for deliverance than unto himself, Is, xxxi. 1, " Wo unto them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horsemen because they are very strong : but they look not unto the Holy One of Israel, neither seek the Lord." There is a solemn curse pronounced against idolaters of this kind, " Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Some again make a god of their very enemies, and are more afraid of him that can only kill the body, than they are of him who is able to cast both soul and body into hell. Some make a god of the devil, who is indeed called " the god of this world." When any lust or idol is set up and served, either with body or mind, the devil himself in that case is worshipped and served, though not intentionally ; hence Jeroboam's calves are called devils, although by these he only intended to worship the true God. The devil is then worshipped, when we are more afraid of him than we are to displease God by sin ; and when people run to wizards, or such as are supposed to be in compact with the devil, in order to ask advice, or to know future events, or to discover what is stolen or lost ; this, I say, is devil-worship, and was the immediate forerunner of Saul's ruin when he went to the witch of Endor to seek counsel. It is joined with the abominable idolatry of Molech. Lev. xx. 6. To conclude, how many are there that make gods of their vile lusts, and serve and obey these rather than God ? Some serve the lust of uncleanness, some that of intemperance, some the lust of revenge, others of covetousness or ambition, or the like. 0 how innumerable are the lusts of the unmortificd heart ? yet, according to the number of thy lusts, 0 sinner, so are thy gods. " Know ye not (says the apostle), that to whom ye yield yourselves servants to obe}', his servants ye are to whom ye obey ; whether of sin unto death, or of obedience unto righteousness?" Rom. vi. 16. Thus I have given you a short account of some other gods Avhich people may have secretly lodged in their hearts, while they pretend to obey this command, " Thou shalt have no other gods before me." Take heed that the word of the Lord he not against you ; and that, while I have been minting to open this law or commandment of God in its spirituality, conscience be not saying, as Ahab to the prophet, '' Thou hast found me, 0 mine enemy." Has not this commandment, which is exceeding broad, discovered some other god in thy heart than him Avho says here, " I am the Lord thy God?" If any one of these idols be reigning upon the throne of thy heart, thou never to this day obeyedst the first com- DIGGED OUT OF MOUNT SINAI. 41 manclment of the law of God. From whence it is easy to infer that thy obedieuce is yet to begin with respect to the whole law, and every other commandment of it : for if the first be not obeyed first, none of the rest can be obeyed. No, it is impossible ; because, as I said already, the fonndation of all obedience is laid in having no other god but him only, who promises in the preface to be the Lord our God. 0, Sirs, for the Lord's sake, look to it in time, that there be not a lie in your right hand, while you profess to close with this promise, " I am the Lord thy God ;" for if you close with it aright by faith, you will just do as required in this command, saying, I will have no other gods before God in Christ reconciling the world to himself. Thus, by obeying the first command, we receive Christ, and rest upon him alone for salvation, as he is ofiered, given, or promised in the gospel, or covenant of grace. Use tlm-cl of this doctrine may be by way of Consolation to be- lievers, whose souls, in obedience to this commandment, have, upon the foundation of this covenant grant, said unto the Lord, " Thou art my Lord ;" and Avho in the faith of this promise, " 1 am the Lord thy God," have gone to a communion-table, and taken the bread and wine in that ordinance as the seal of this promise, and all the other promises that depend thereupon. That you may see what strong consolation is here, I pray you consider, that this promise, " I am the Lord thy God," it draws all the blessings of heaven and eternity with it. There is not one promise, from the beginning of Genesis to the end of the Revelation, which thou mayest not confidently claim as thine own, if thou hast obeyed the command of God, in laying hold of God as thy God, thy only God, by virtue of this glorious grant of sovereign grace, " I am the Lord thy God.'; It is impossible that I can tell you the ten thousandth part of that grace and glory that lies in the womb of this promise, " I am the Lord thy God :" an infinite God, who is an infinite good is in it: " Who can by searching find out God? who can find out the Almighty unto perfection ?" New scenes of his infinite glory will be opening to saints and angels through eternity in heaven. 0, then, how immense is the treasure that is here secured to thee, 0 believer, in these two or three words, " I am the Lord thy God !" Well mayest thou sing, " The lines are fallen unto me in pleasant places." He that gave himself unto the death for thy redemption in the person of the Son, and gives himself as Jehovah, Father, Son, and Holy Ghost, by covenant grant ; how will he not with ■ this freely give thee all things ? Canst thou doubt of his liberality as to other things, when he does not withhold his infinitely glorious self? Canst thou doubt of his fulfilling any other promise of tlie covenant, when thou hast set to the seal of faith to this, with application of it to thy soul, " I am the Lord thy God." I might here, for the believer's consolation, and the encourage- met of his faith, show how this covenant promise draws all the rest of the promisos in its train, they being inseparably connected therewith. To instance only a few, instead of many. " I am 42 A TREASURE OF GOSPEL GRACE the Lord thy God :" therefore " I will give thee au heart to know me." " I am the Lord thy God:" therefore " I will sprinkle thee with clean water, and thou shalt be clean ; from all thy filthiness, and from all thine idols will I cleanse thee." " I am the Lord thy God :" therefore " I will be merciful to thy unrightoousness, and thy sins and iniquities will I remember no more." " I am the Lord thy God:" therefore " will I put my Spirit Avithin thee, and cause thee to walk in my statutes, and thou shalt keep my judgments and do them." And so of all the other promises of the covenant ; they are all "yea and amen in him," who is '' the Lord thy God." He who is so kind and good, as to make over himself to thee as thy God, will infallibly make out and make good every promise ; and thou mayest trust him, with assured confidence, that he will do it, because he has said, *• I am the Lord thy God." 0 let not the frequent repetition of these words make them unsavoury ; for there is more than ten thousand millions of heavens of glory in them to the soul that views them with the eye of faith in the light of the Spirit. I might further add, for the believer's comfort, that this promise, " I am the Lord thy God," draws along with it the sweetest and most endearing offices and relations that can be imagined. To instance a few. 1. He who is thy God is thy Sun, to enlighten, direct, warm, and fructify thy soul with his benign and gracious influences, Ps. Ixxxiv. IL The day-spring from on high hath begun to visit thee, the day-star hath arisen in thy heart ; and though clouds may overcast thy sky, yet the Sun of righteousness will break through them, and return with the refreshing visits of everlasting kindness ; for " his goings forth are prepared, or secured, as the morning." " Unto you that fear my name, shall the Sun of righte- ousness arise with healing in his wings ; and ye shall go forth and grow up as calves of the stall," Mai. iv, 2. 2. The Lord thy God is a shield to protect and defend thee against all the attacks of thy temporal or spiritual enemies. AVhen sin, Satan, and the world, come in like a flood, the Spirit of the Lord shall lift up a standard against them. He is " the strength of the poor, the strength of the need}^ ; in their distress a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall," Thy God is "the shield of thy help, and the sword of thy excellency ; he rides in the heaven for thy help, and in his excellency on the skies." 3. Thy God is thy reward: " Fear not," says the Lord to Abra- ham, " I am thy shield and thy exceeding great reward." Gen. XV. L He is not only thy rewarder, but he himself is thy reward ; and thy God being thy reward, it must be exceeding great, great beyond all expression or imagination ; it is exceeding great beyond what eye ever saw, or ear hoard, or hath entered into the heart of man to conceive. Sure such a reward cannot be of debt, but of grace only. It is the reward, not of our service or obedi- ence, but the reward of the obedience and death of our glorious DIGGED OUT OF MOUNT SINAI. 43 Surety. He is the righteous new Heir, and we are " heirs of God, and joint heirs with Jesus Christ." 4. Thy God, behever, is thy friend. There is a covenant of friendship imphed in my text, " I am the Lord thy God." It is said of Abraham that he was '•' the friend of God ;" and the friend- ship is mutuaL Whatever kind offices ever one friend performed to another, these doth thy God perform unto thee. Thy God. as a friend, sympathises with thee in all thy afflictions, Ps. Ixiii. 9 ; sup- plies thy needs, Philip, iv. 19 ; imparts his secrets to thee, the secrets of his covenant, and mysteries of his kingdom, which he hides from the rest of the world, Matth. xiii. 11 ; promises to bear thee company through fire and water, life and death. Is. xliii. 2. As a friend, he will pay you kindly visits, and meet you more than half way when you come to visit him : " Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways." 5. Thy God, believer, is thy Father, 2 Cor. vi. 16, 17, "I will be their God, and they shall be my people." And ver. 18, it is added, " I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." ^" Behold, what manner of love is this, that we should be called the sous of God!" Let men aad angels wonder at it, that we, who are sprung of hell, should be dignified with a name among the general assembly and church of the first-born. Thy God is thy Father ; and, as a tender-hearted father, his eye is upon thee for good, his ear is open unto thy cry, his heart follows thee v/herever thou goest, his hand is ready to help thee and hold thee up, his Spirit, in and by the word, to counsel and comfort thee, his house of many mansions prepared and ready to receive thee, whenever thou art dislodged from the earthly house of this tabernacle. 6. Thy God is thy husband, Is. liv. 5, " Thy Maker is thine husband, the Lord of hosts is his name ; and thy Redeemer the Holy One of Israel." Thy name before him is Heplizibah and Beulah ; he rejoices over thee, as the bridegroom rejoiceth over his bride. There is a complication of interest betwixt him and thee ; and thy concerns are so much his, that whatever action the law has against thee, he is bound, by virtue of his relation to thee as a husband, to cover and defend thee against all that is deadly. 7. Thy God, believer, is thy very life, yea, the strength of thy life ; Ps. xxvii. 1, " The Lord is the strength of my life ; of whom shall I be afraid?" Thy God lives; and "because he lives, thou shalt live also. The Lord liveth, and blessed be my rock : and let the God of salvation be exalted." Thus you see by these little hints, what this promise, " I am the Lord thy God," draws after it for the consolotion of the believer, who has by faith laid hold of it, and so obeyed the first command. 0, Sirs, faith's views of the grace wrapped up in this promise would make us all to join issue with David, Ps. xxxi. 19, " 0 how great is thy goodness, which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee before the sons of men !" So much for use of comfort. 44 A TREASURE OF GOSPEL GRACE The last use I make of this subject is of ExJiortation. 1. To all in general. 2. To believers. First^ A word of exhortation to all in general, to obey and keep the first commandment, by taking hold of this covenant grant, " I am the Lord thy God :" which is all one, as if I should exhort you to believe in Christ, or receive and rest upon him alone, &c. When a sinner believes in Christ, what does he else but receive God in Christ, as his God, by virtue of the covenant of grace, placing his only rest and happiness through eternity in the enjoy- ment of him alone ? And is not this the very thing required in the first commandment, or a having no other gods' before him ? The gospel, holding forth the object of faith, and the command requiring the obedience of faith, has been one and the same in all ages of the world, however differently expressed and dispensed. We generally look upon the law of God, delivered to Israel at Mount Sinai, as binding obligatory upon us; and no doubt it is the rule of obedience to all mankind unto the end of the world, who shall read or hear of it. And I am so far from thinking, or teaching, that the obligation of the holy law is dissolved by the grace of the gospel, that 1 think it plain, from the connection Infinite Wisdom has laid betwixt them here, it is simply impos- sible any man can share of the grace of the gospel, but in a way of obedience to the very first commandment of the law, as already explained. And, therefore, my exhortation to every one hearing me is, to yield obedience to this first commandment of the law ; lay claim by faith unto a God in Christ as your God, by virtue of the covenant, where he says, " I am the Lord thy God ;" and see that you have no other gods before him. Do not think that I exhort you to this, as though I supposed you had any strength or power of your own to obey : no, we are naturally without strength, wholly impotent to do any thing spiritually good ; but when I exhort you to obey this commandment, I exhort you to obey it in a dependence upon tiie grace of him who commands you to have him as your own God, and who engages himself by covenant' to be our God, and so to be the Author and Finisher of our faith. Now, to quicken your compliance, to excite your obedience, consider these few particulars Avhich I shall not much enlarge upon. 1. Consider, that, by the breach of the first covenant, you and I have forfeited all claim and title to the Lord as our God. Indeed, he never ceased to be our sovereign Lord Creator ; in no state can this relation to God be dissolved ; this relation stands even in the state of the damned. But, I say, by the violation of the holy law, we have lost our covenant relation to God, as our God, our Father, our Friend, our Portion : and having lost our God, we have lost our life, peace, comfort, and happiness for ever ; and not only so, but are under his wrath and curse, and so are liable to all the miseries in soul and body through time and eternity. Now, by hearkening unto tiiis exhortation, all this unspeakable loss is repaired. Here you have God coming in a new and better cove- DIGGED OUT OF MOUNT SINAI. 45 iiant, even in a covenant of grace, saying, " I am the Lord thy God :" yea, requiring thee, by his sovereign authority, to take him again as thy own God, and thy only God, upon the footing of this new grant of grace. O what sinner is it, that considers his own eternal interest, but will comply with this command, in knowing and acknowledging the Lord as his God ! Who would not take back the forfeiture upon such an easy ground ! 2. Consider who it is that says, " I am the Lord thy God ;" who it is that issues out this command, " Thou shalt have no other gods before me." It is he " whose name alone is Jehovah, the Most High over all the earth ;" he who doth whatever pleases him in tbe armies of heaven, and among the inhabitants of the earth; he who humbles himself when he beholds things in heaven, cherubims and seraphims, angels and archangels. 0 what asto- nishing grace and condescension is it in this God, to come to a sinful worm of the fallen family of Adam, saying, " I am the Lord thy God !" 0 shall we not fall in with the design of such conde- scending grace, and say, we will have no other gods before him ! " This God is our God for ever and ever !" If we do not we reject the counsel of God against ourselves, and despise the riches of his grace. 3. Consider, that this is the very first duty of natural and re- vealed religion, to know and acknowledge God as the only true God, and our God. The light of nature teaches us to own him as our creating God, upon the ground of that revelation he makes of himself to us in the works of creation and providence. Re- vealed rehgion teaches us to own him as our God in Christ, upon the ground of his own promise and grant, " I am the Lord thy God." So that, till this command be obeyed, a man is an Atheist and idolater, without God in the world, and is an utter stranger both to natural and revealed rehgion. Wo, wo, wo to the man or woman that is in such a case ; thou art condemned already, and the wrath of God abideth on thee, because thou rejectest Jehovah in the person of the Son as thy God and Redeemer ; and upon the matter, sayest, I will have other gods before him, I will nob have him as the Lord my God. 4. Consider, thou canst perform no duty of the law acceptably until thou obey this command, and close with this covenant grant, as was cleared already. All thy acts of obedience to the other commandments, they are but splendid sins, an abomination to God till this covenant grant be received, in obedience to the first pre- cept of his law. The soul of all obedience is wanting, till a man begin here ; hence all his works are but dead works. 5. Consider, how wiUing he is to be thy God, even thine own God. 0 sinner, if he were not willing, would he ever speak in such a dialect to thee as here, saying, "I am the Lord thy God?" Would he ever lay thee under such a command of iove, as to say, "Thou shalt have no other gods before me?" thou shalt know and acknowledge me as thy own God and portion, as thy only hope and happiness in time and through eternity ? - 0 do not sus- 43 A TREASURE OF GOSPEL GRACE pect his candour and ingenuity ; for "the strength of Isratjl will not lie ;" he hates it in others, and therefore it is imi^ossible he can be guilty of it himself. We would reckon that man a blas- phemer, who, with his mouth, should utter such words as these. It is not, as God says, he is not the Lord ray God: and yet this blasphemy every luibelieving sinner is guilty of; lie makes God a liar, and denies that God speaks the truth in his heart, when he says to him, " I am the Lord thy God ;" and, at the same time, rebels aj^aiust his authorit}'', requiring him to make faith's applica- tion of this covenant gi'ant to his own soul. 6. Consider there is an absolute necessity that thou hiyest hold on this covenant grant in obedience to this command. Why, there is no living, and no safe dying, without God. Witliout God, thou art without hope in the world : without God, thou and all thou hast in the world are cursed ; cursed in thy basket and store, in the house and field, in th}^ outgoings and incomings. With- out God you cannot die without dying the second death, as well the first : " They that are far from thee shall perish." " What wilt thou do," 0 sinner, " in the day of visitation," who liveth in disobedience to this command, and refuseth the grace con- tained in this covenant grant ? " To whom wilt tliou flee for help ? and where wilt thou leave thy glory ?" How will you look God in the face, when arraigned before his awfal tribunal ? What a knell will it give to thy heart, when thou hearest this, as the first and leading article of thy indictment. There is the man who would not know and acknowledge me as his God and Redeemer ! Me, who stretched out my arms of grace to embrace him, and whose bowels sent oiit a sound after him, saying, " I am the Lord thy God : Thou shalt have no other goils before me !'' He preferred self and the world to me ; and, therefore, now " I will laugh at his calamity, and mock when his fear is come" upon him. O " con- sider this, ye that forgot God, lest he tear you in pieces, and there be none to deliver" out of his hand. 7. Consider what advantage will redound to thy soul by obey- ing this command with an eye to the covenant promise. Thou art made up for ever; all salvation, as you heard, is wrapped up in this one w-ord, " I am the Lord thy God." And in the faith of it thou mayest go tlnough the valley of the shadow of death, without fearing any evil ; for thy God is with thee, he will never leave thee, nor forsake thee. But I shall not further insist in pressing this exhortation with arguments. One would think that no man that believes a future state of eternal liappiness or misery, needs to be much urged to know and acknowledge God in Christ as his God, upon this new grant of sovereign grace ; this being the very hinge ujion which a comfortable eternity doth tm-n. All I shall do further, in prose- cuting this exhortation, is, to answer a few objections which carnal reason and unbelief will very readily muster up against this doctrine and exhortation. Object. 1. May one say, T have lost all claim and title to the DIGGED OUT OF MOUNT SINAI. 47 Lord as my God, by violating the holy law; and I think I hear God saying to me, with a frown, " How shall I put thee among the children," who hast forfeited thy relation to me ? and, therefore, I dare not own and acknowledge him as the Lord my God. Ansio. It is indeed true, that you and I, and all mankind, have lost our title and relation to him as our God by the first Adam, and the breach of the first covenant; and, since the fall of Adam, God never said to any sinner upon a law ground, " I am the Lord thy God ;" no, when a sinner looks at that airth, his hope and strength perish for ever from the Lord. But, 0, Sirs, here is a new covenant, a new gift or grant that God makes of himself, which does not go upon the ground of our obedience to the law as its condition, but upon the ground of sovereign grace, reigning through the righteousness of God-man : here, I say, is a new claim of right presented to the guilty sinner, " I am the Lord thy God ;" " I will be unto them a Father, and they shall be my sons and daughters, saith the Lord Almighty." These and the like abso- lute and indefinite promises are universally dispensed to all and every one, as the ground of faith. And lest any sinner, through a sense of guilt, should scare to lay hold upon this new claim of right, here is the warrant subjoined and annexed to the claim, •' Thou shalt have no other gods before me." Object. 2. I am afraid lest God be not saying this to me in particular, " I am the Lord thy God ;" and therefore dare not lay hold of it. I fear lest he be not requiring me in particular, by this commandment, to know and acknowledge him as my God. Answ. It is by these and the like groundless surmises and insinua- tions, that an evil heart of unbelief turns us away from the living God, and from taking hold of his covenant. But, pray, tell me, in good earnest, do you think to dispute away the binding obligation of the very first commandment of the law of God ? for, as was said, at the same time that you refuse to take hold of this cove- nant grant, you disobey the first and leading precept of the law. Why, will you own the obligation of the other commandments of the law, and reject this? I suppose there are none of you but will readily acknowledge, that you in particular are bound to honour your parents, not to kill, steal, commit adultery, &c. You may, with as good reason, say or think that these other precepts do not bind you in particular, as imagine that you are not particularly bound by the first to know and acknowledge a God in Christ as your God. Why so much prejudiced against the first and chief commandment of God beyond all others ? What account can be rendered for it, that men should thrust away from them the first commandment of the very law of nature, when grafted into the gospel covenant, and made so subservient to their eternal salvation ? I know of no solid reason that can be given for it, but that of the apostle, " The god of this world hath blinded the minds of them which believe not." Ohject. 3. T cannot refuse that the command, " Thou shalt have no other gods before me," is binding upon me in particular; but I 48 A TREASURE OF GOSPEL GRACE can never think that it is to me in particular that God is saying, "I am the Lord thy God." Ansiv. Who authorised you, or any of Adam's race, to put asunder what God has joined? 1 am sure it is not by God's warrant that this is done ; and, therefore, you may easily divine that it is from a worse airth. It is the great plot of Satan to break that connection which God has laid betwixt the gospel and the law ; for he knows very well, that, if the gospel be separated from the law, or the law from the gospel, in the matter of practice, not one of the commandments of the law can be obeyed to purpose. And this first command in particular, if it be disjoined from the gospel promise laid in the preface, " I am the Lord thy God," it can no more be obeyed by a sinner, than if he were com- manded to pull the sun or moon out of the firmament. Pray, con- sider, while you own the obligation of the precept, and meanwhile refuse your interest or concern with the preface, you acknowledge your obligation to obedience, and yet at the same time cast away the foundation upon which your obedience is to stand ; thus you build without a foundation, and how can that building stand? It will fall, and great will be the fall of it. And, therefore, in the name of God, I proclaim that this promise, " I am the Lord thy God," is to you, and your seed, and to all that are afar off. Did not God speak to every individual in the camp, when he uttered these words, " I am the Loixl thy God ;" as well as when he added, " Thou shalt have no other gods before me ?" The same is he saying to you, and me, and every one of us; and, therefore, let us not cast away our own mercy; to us, as well as unto them, " belong the adoption, and the covenants, and the giving of the law and the promises." Ohject. 4. What if all that is intended in these words, " I am the Lord thy God," be only either an assertion of divine sovereignty, X)r of an external federal relation to Israel as the seed and posterity of Abraham, and the only visible church ? And if so, where is there a foundation in them for me to believe in him as the Lord my God ? Ansio. I am far from excluding any of these things, the objection mentions as comprehended in these words, " I am the Lord'thy God :" and I grant, that if no more were included in them, I do not see how they could be a foundation of special and sa\'ing faith to me, or any else. But that it is otherwise, will not readily be denied by any, if they consider what it is God requires of us in the first command, as inseparably connected with the preface. Pray; consider it a little. Is this all that God calls for b;^ the first precept of his law, to know and acknowledge him as our sovereign Lord-Creator, or that he is a God to the visible church by external federal relation ? No doubt, these are truths indispensably to be believed : but there is more required, namely, to believe that he is the Lord our God in Christ, and to worship and glorify him accordingly. The external federal relation that God bears to the visible church, becomes special when this promise is applied by a saving faith; hence this is the common ai'gument wherewith Israel is urged to believe and repent through all the Old Testa- DIGGED OUT OF MOUNT SINAI. 49 ment; particularly, Ps. Ixxxi. 9-11. And whenever saving faith was acted, whereby their turn unto him was influenced, they com- monly fasten upon, and apply this fundamental promise in my text, Jer. iii. 22. So that, 1 say, there is more in these words, " I am the Lord thy God," than a hare assertion of divine sovereignty or of his covenant relation to Israel as a visible church ; there is in them a glorious new covenant grant, or gift, that God makes of himself to us in Christ as our God, to be applied by a saving faith : and when such a faith is acted upon it, the native echo of the soul unto it is, " This God is my God ;" I believe it, because he himself hath said it, and said it not to others only, but to me in particular ; " I will say, it is my people ; and they shall say, the Lord is my God." It is true, indeed, no man can speak this dialect of faith without the Holy Spirit ; but to say that there is not sufficient ground for a particular applicatory faith in the bare word or promise of God, abstractly considered, is to apologize for the unbelief of the hearers of the gospel, and to run into the error of the enthusiasts, who suspend the duty of believing, not upon the word of God, but upon the work and light of the Spirit within. Ohject. 5. If this promise be made to every one in the visible church, how shall the veracity of the Promiser be solved, or vindi- cated, seeing there are many who come short of it, many to whom he never becomes their God in a special covenant relation. Unto this objection I might answer, by way of retortion, how is it that the unbeliever makes God a liar, if the promise be not made to him in particular? for if the promise, and tlie faithfulness of the Promiser, be not to him, he cannot be blamed for not believing, or not setting his seal to a promise never made to him. Can he be condemned for not intermeddling with a thing that does not belong to him ? Again, I ask, how was it that God; in a consistency with his faithfulness, made unbelieving Israel to know his breach of promise. Num. xiv. .34, after he had made a grant or gift of the land of Canaan to them, and promised to bring them into it, while yet they never were allowed to enter it, but dropt their carcases in the wilderness, God having sworn that they should not enter into his rest ? The faithfulness of God, in breaking his promise that he had made to that generation, is solved by landing the blame upon their own unbelief; they believed not his word, they trusted not in his salvation, they gavQ more credit to the false lying report of the wicked spies, than to the word a,nd promise of him for whom it is impossible to lie ; and because they made God a liar, therefore his promise made to them turned to be of no effect unto them. In like manner, a promise is left us of entering into a spiritual and eternal rest ; but, nieantime, most have reason to fear lest God make them to know his breach of promise, by excluding them out of that pro- mised rest, because of their unbelief. The faithfulness of God is not in the least impeached hereby, because the unbeliever calls his faithfulness in question, and rejects his promise, as a thing not worthy of regard. Can a man be charged with tinfaithfnlness,>in VOL ir. , D 50 A TREASURE OF GOSPEL GRACE Dot bestowing himself and his estate upon a woman to whom he has made a promise of marriage, if the woman to whom it was made refuse his offer and promise? The faithfuhiess of the bankers of Scotland is engaged in particular to the bearer of their note ; but if the bearer shall tear the note, or throw it away as a piece of useless paper, their veracity is nowise impeached, though they never pay that man the sum contained in the note ; so hei'e. Object. 6. If I could find the marks and evidences of saving grace once wrought in my soul, then indeed I could aknowledge and believe the Lord is my God ; but till then I dare not, neither do I think it ray duty. Ansiv. I do own that none can warrant- ably draw this conclusion that they are in a state of grace, within the bond of the covenant, or savingly interested in the Lord as their God, till they have esamined the matter at the bar of the word, and upon trial have found such marks of grace as warrant them to draw such a conclusion. But this is not the question now under consideration. The question at present is, AVhether it be lawful and warrantable for a poor sinner, who is so far from find- ing any works of grace or gracious qualifications in himself, that he can see nothing but sin and misery, feels himself to be an heir of hell and wrath ; whether, 1 say^ it be his duty, upon the foot- ing of this covenant grant and promise, " I am the Lord thy God"?" to know, believe, and acknowledge the Lord as his God? And if this be the question, which it must be, it is all one as if it were asked, whether it be the immediate duty of such a person to obey the first command of the moral law as it stands imder a covenant of grace ? or, whether a person is to forbear obedience to the first command in the law of God, till he find gracious qualifications wrought in his soul. To affirm which, were upon the matter to say, that the first commandment of the laAv does not enjoin the first duty of religion, but that something is to be done before we do the thing that God requires of us, in the first place, as the foundation of all other acts of obedience ; and that is, to know and believe -that God in Christ is our God, by virtue of a covenant of grace contained in these words, " I am the Lord thy God." Such strange absurdities we inevitably run ourselves into, Avhen we keep not in the cleanly path of faith chalked out to us in the word. Object 7. We fear that this way of teaching leads us into a pre- sumptuous confidence ; and, therefore, we are afraid to meddle with it. Ansio. God teaches no man to presume when he requires him to have no other gods before him. Your approved Catechism does not teach you to presume, when it tells you, that God in this commandment requires you to know and acknowledge him as God, and as your God • and that because he is the Lord, and our God, therefore we are bound to keep all his commandments. But, besides, as I told you in the use of trial, the man who in a pre- sumptuous way lays claim to the Lord as his God, he either lays claim to him out of Christ, or he does it not upon the footing of the faithfulness of God engaged in the covenant ; or else, while he DIGGED OUT OF MOUNT SINAI. 51 says with his mouth that the Lord is his God, he hath other gods before him : in which case, God says to the man, " What hast thou to do to make mention of my covenant? seeing thou" hast other gods before me in thy heart, and thus thou " hatest instruction, and castest my counsel behind thy back." Ohject. 8. God is angry, he carries toward me as an enemy, he smites by the word and rod ; how then shall I adventure to say he is the Lord my God ? Answ. It is true God was angry ; but his anger or vindictive wrath having spent itself upon our glorious Surety, we may now say, with the church. Is. xii. 1, " His anger is turned away, and he fcomforteth us. Behold God is my salva- tion : I will trust, and not be afraid." Having smelt a sweet savour in the sacrifice of the death of Christ, the deluge of wrath is recalled, and a proclamation issued out, " Fury is not in me : I am the Lord thy God : Thou shalt have no other gods before me." O, Sirs, this is not the language of anger and wrath, but the language of love, mercy, and of infinite bowels of pity and good will toward man upon earth. As for the appearance of anger in his dispensations, no man can know either love or hatred, by all that is before him : the only wa}^' to judge of the love of his heart, is to read it in and by his words of grace ; for these, and not his external dispensations, are the exact portraiture of his deep and in- finite heart. It is true, indeed, we are told that " God is angry with the wicked every day :" but what is his grand and funda- mental quarrel Avith them ? It is this, that though he has said, " I am the Lord thy God and Redeemer;" though he has given such a glorious proof of this, as to give his only begotten Son, and to give him up to the death for our redemption ; though he has engaged his faithfulness to us in a new covenant : yet they will not know and acknowledge the Lord as God, and as their God, but will have some other gods before him. To conclude, the design of all the threatenings of the word, and of all the angry-like dispen- sations of his providence is, that we may flee from his wrath, and may not rush upon the thick bosses of his buckler, but may turn to him as our God in Christ, and live, Ezek. xxxiii. IL Ohject. 9. What if it was only to the elect or believers in the camp of Israel that God spake, when he said, " I am the Lord thy God?" If so, they cannot be a foundation of faith to all. Answ. This objection still breaks the connection God has made betwixt the promise and the precept, which must not be. I believe no man will adventure to say, that the command, •' Thou shalt have no other gods before me," was only to the elect or believers; but to the elect and reprobate believers and unbelievers. The whole law was given to every man, no man exempted : now, did God tie them all to obedience by his command, and yet at the same time take away the foundation of obedience, which lies in the promise ? No, the one must run parallel with the other ; the promise in its exhibition must be as extensive as the obligation of the command ; the object of faith must be presented to all whose duty it is to believe ; the promise is among things revealed as 52- A TREASURE OF GObPEL GRACE. well as the precept, and therefore do equally belong unto us. " What God has joined let no man separate." It is true, these words, " I am the Lord thy God," considered as in his mind, purpose, and degree, belonged only to the elect ; but considered as uttered or spoken indefinitely, they cease to be a decree with respect unto us ; we are to look upon them as a promise tendered to us as the ground of -our faith ; and so they have a respect to every one command to have him as his own God. I shall shut up this discourse with two or three words of exhor- tation or advice to you, who have in reality obeyed this first com- mandment of the royal law, by laying hokl upon God in Christ as your God, by virtue of his faithfulness engaged in this glorious grant, " I am the Lord thy God." 0 what shall we, or what can we render unto him, who, after we had lost him as our God by sin, renders himself back to us in a new covenant, sealing it with his own blood, and attesting it by the three that bear record in heaven! There are these few things the Lord thy God requires of thee in a way of gratitude. 1. Love him as thy God, and love all that bear his image ; for this is the sum of the ten commandments, " Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, and with all thy mind ; and thy neighbour as thyself." This love is the fulfilling of the law. 2. Trust him as thy God; "Trust ye in the the Lord for ever: for in the I/ord Jehovah is everlasting strength." " Trust in him at all times, ye people." Trust him for every promised blessing; and ask them of hiia in prayer, for they are agreeable to his will. " And this is the confidence that we have toward him, that, if we ask any thing according to his will, he heareth us. Cast all thy cares upon thy God, and in everything by prayer let your requests be made known unto him." 3. Worship him as thy God : " He is thy Lord, and worship thou him." And, 0, worship him in the beauties of holiness, for " holi- ness becomes his sanctuary for ever." 4. "Walk before thy God, and bo thou perfect. All people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. Walk worthy of him who hath called you out of darkness into his marvellous light. Let your light so shine before men, as others seeing your good works, may glorify your Father which is in heaven." 5. Praise, extol, and magnify him as your God, Lxod. xv. 2, " He is my God, and 1 will prepare him an habitation ; my father's God, and I will exalt him." Let the high praises of thy God be continually in thy mouth, that ever said to thy soul, " I am the Lord thy God." Join issue with David, Ps. xviii. 46, saying, " The Lord liveth, and blessed be my Kock : and let the God of my salvation be exalted." 6. Lastly, Disband all other gods : " Thou shalt have no other gods before me :" let nothing usurp his room. " Little childreu keep yourselves from idols. Hear, 0 my people, and I will testify DIGGED OUT OF MOUNT SINAI. 53 unto thee : 0, Israel, if thou wilt hearken unto me, there shall no strange god be in thee : neither shalt thou worship any strange god." " I am the Lord thy God," Ps. Ixxxi. 8-10. THE STANDARD OF HEAVEN LIFTED UP AGAINST THE POWERS OF HELL, AND THEIR AUXILIARIES, BEING THE SUBSTANCE OF SOME SERMONS, Preached upon different occasions, at the celebration of the Lord's Supper in Kinclaven, Burntisland, and Orwell, anno 1730. Isaiah, lix, 19. — "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." FROM the 16th verse of this chapter and downward, we have an illustrious prophecy concerning our glorious Redeemer, and the salvation he was to work for lost sinners by his obedience unto the death. He is introduced as a renowned champion, taking the field in our quarrel, when there was none to interpose for our deliverance from the thraldrom of hell and sin. He puts on his armour, ver. 17. And what is it? Righteousness is his breast- plate, salvation his helmet, vengeance against Satan and his con- federates, his clothing, and zeal for his Father's glory and our good, his cloak or mantle. Being thus armed, he distributes death and ruin among all those who stand in the way of his under- taking, ver. 18, "According to their deeds, accordingly he will repay fury to his adversaries, recompense to his enemies," &c. Thus, having carried the day, spoiled principalities and poAvers, the same thereof spreads among the Gentile nations, upon the wings of the everlasting gospel. And what is the fruit of this ? Ver. 19, " So shall they fear the name of the Lord from the west, and his glory from the rising of the sun." The meaning is, that , the Gentile nations should come from east and west to the king- dom of the New Testament church, which is the nursery for the kingdom of glory; when the Jews, who had been for a long time the only children of the kingdom, should be cast out into utter darkness, because of their unbelief in rejecting and crucifying the Lord of glory. But, now, when the powers of hell are thus overthrown by a glorious Redeemer, and his New TeBtament church reared up 54 THE STANDARD OF HEAVEN LIFTED UP AGAINST among the Gentiles ; will the routed enemy ever rally liis forces, or molest tlie church of God any more ? Yea, says the prophet, after all this, " the enemy will come in like a flood ;" but though he do, he shall not succeed in his attempts, for " the Spirit of the I^ord shall lift up a standard against him." So then, in the words we have these two things in general. 1. An attack made by the gates of hell upon the church of God : " The enemy shall come in like a flood." 2. We have a repulse given him : " The Spirit of the Lord shall lift up a stan- dard against him." 1. I say, we have an attack made by hell and its auxiliaries upon the kingdom and interest of Christ : " The enemy shall come in like a flood." Where again we may notice, 1. By whom the attack is made ; it is by the enemy. The church of God, or his saints in this world, have many enemies, as you may hear after- wards. They are expressed in the singular number, because of their unity in their designs against Christ and his kingdom, and because they attack under one principal leader and commander, namely, the god of this world, whose kingdom Christ came to overthrow. 2. We may notice the manner of the enemy's attack ; he comes in like a flood, with great violence and noise, as though he would sweep away all clean before him. Rev. xii. 15, we read that " the serpent cast out of his mouth water as a flood after the woman ; that he might cause her to be carried away of the flood." It is no unusual thing in Scripture, to represent the irruptions of hell and its armies upon the church of God, under the notion of a rapid flood or river, which threatens the ruin of everything that stands in its way, Ps. xciii. 3, " The floods have lifted up, 0 Lord, the floods have lifted up their voice." 3. We have the progress of the enemy, or how far the attack may be carried ; he shall come in : he shall not stay without the walls or borders, like an enemy laying siege, and going no further ; but he shall come in, and " overthrow even to the neck." Satan has a party within the church to take him by the hand; yea, he has a party within the very heart of the elect to side with him. 4. We have the cer- tainty of all this ; it is not a maybe, or a peradventure, but there is a certainty of it; "The enemy shall come in like a flood;" the Lord has said it, and therefore it needs be no surprise when it comes. 2. Li the words we may notice the repulse given to the enemy, after all his progress : " The Spirit of the Lord shall lift up a stan- dard against him." Where again we may notice, 1. By whom the repulse is given, by the Spirit of the Lord. It is not by the might or the power of the church, it is not by any created strength, but " by my Spirit, saith the Lord of hosts." 2. How the repulse is given or managed ; it is by " lifting up a standard against him." By the standard I understand Christ, who is not only " a standai'd-bearer among ten thousand," Song v. 10, but the stan- dard or ensign itself. Is, xi. 10, " And in that day there shall be a root of .Jesse, which shall stand for an ensign of the people ; to it shall the Gentiles seek, and his rest shall be glorious." By the TflE POWERS OF HELL, AND THEIR AUXILIARIES. 55' lifting up of the standard, I understand the displays of the glory of Christ in a gospel dispensation, accompanied with the efficacy of the Spirit of the Lord : this is called a lifting up of Christ, John iii. 14, 15, " As Moses lifted up the serpent in the wilderness, even so must the Son of man be hfted up." It is by the lifting up of tliis standard, or the manifestation of Christ in the gospel, that Satan's kingdom is ruined in the world, and his strongholds pulled down. o. We have the repulse itself given to the enemy by the Spirit of the Lord ; he is put to flight, as it reads in the margin : or, as Calvin reads it, the Spirit of the Lord shall drive him back like the waters of Jordan, which were driven back toward their fountain, when they stood in the way of Israel's entry upon the possession of the promised land, Ps. cxiv. 5, " What ailed thee, 0 thou sea, that thou fleddest? thou Jordan, that thou wast driven back? " 4. We have the certainty of this promise of repelling or driving back the enemy ; it is not a maybe, but a shall be. As there is a certainty anent the inbreaking of the enemy, so there is as great a certainty of his being beat back by the Spirit of the Lord : " Hath he said it, and will he not do it?" From the words thus opened, I notice these two doctrines : DoCT. 1. " That the church of God, or true believers, while here in a militant state, may lay their account with it to have the enemy breaking in upon them like a flood." DocT, 2. " That the career of the enemy is stopped, and his attempts baffled, by the Spirit of the Lord his lifting up a standard against him. When the enemy shall come in like a flood," &c. As to the Jirst of these, " That believers, while in a militant state, may lay their account to have the enemy breaking in upon them like a flood:" In discoursing this, I shall, through divine assistance, endeavour to show, I. Who is the enemy that comes in like a flood. II. Why this enemy is likened to a flood. III. Speak a little of the progress of this enemy, and how for he may come in. IV. Touch a little at the certainty of this, that he shall come in like a flood. V. Conclude in a few inferences. I. The Jirsf thing is to give some account of the enemy, that is said to come ill like a flood upon the church and people of God. This is no improper subject, after you have been at a communion-table. If the great Master of the feast has brought you into his banqueting- house, and made you to sit down under his banner of love ; if he has stayed you with flagons, and comforted you with apples ; you 56 THE STANDARD OF HEAVEN LIFTED UP AGAINST are to remember that this is not heaven, it is only a wilderness meal, to hearten you for your journey ; and, in your journey, you are to go through the dens of lioiis, and mountains of leopards. The people of God never meet ^vitli more violent attacks for ordinary, than after they have been admitted to the nearest and sweetest communion : Satan sought to winnow Peter, after he had been at the first supper ; a messenger of Satan is sent to buffet Paul, after he had been wrapt up to the third heavens. But, sa.y you, wlio is the enemy that is like to come in upon us ? I answer, the devil, that old serpent, called sometimes "the god of this world," is the leading enemy of the woman and her seed. This was the grand enemy Christ had to debate with, when he came upon the great undertaking of our redemption ; his errand was, to beat up the devil's quarters, to drive him out of bis usurped possession in the hearts and souls of men, to bruise his head, to destroy his works, to spoil principalities and powers of their prey. And as this was the principal enemy that Christ had to grapple with ; so this is the leading enemy that attacks the seed of Christ in their travels through the wilderness to the promised land of glory : hence is that caution of the apostle Peter, " Be sober, be vigilant ; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." And, says Paul, " We wrestle not against flesh and blood; but, against principali- ties, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places." Now the devil has two grand auxiliaries in managing his hellish designs against Christ and his seed, which are entirely at his devotion, and under his command ; the one is within the believer, and the other without him. 1. I say, Satan has a strong party within, to wit, indwelling sin and corruption, '' a law in the members warring against the law of the mind;" sometimes called "the flesh which lusteth against the Spirit." This is such a grafty enemy, and its workings, in order to serve the designs of Satan for the ruin of the soul, are so subtile, that it is said to be " deceitful above all things, and desperately wicked." David, the man according to God's own heart, through theimpression of itssubtilty, cries, " Who can understand hiserrors?" 2. The world without us is another main auxiliary of hell; the profits, pleasures, and preferments of the world, called by the apostle, " the lust of the flesh, the lust of the eyes, and tlie pride of life." The apostle James, chap. iv. 4, has a word to this par- pose, " Know ye not (saith he) that the friendship of the world is enmity with God ? whosoever therefore will l)e a friend of the world, is the enemy of God." From whence it is plain, that that man that will stand upon the Lord's side must resolve to have the world • upon his top. Sometimes the behever has the powers of this Avorld to contend with ; especially when their commands interfere with the commands of God ; as in the case of Daniel, the apostles, and the three children ; and in that case he may lay his account with rage and violence. In a word, the devil being tlie god THE POWER OF HELL, AND THEIR AUXILIARIES. 57 of this world, lie hath both the things and the persons of this world under his power, he pretends to be sole master of it ; as we see in his attack he made upon the Son of God in the wilderness, " All these things will 1 give thee, if thou wilt fall down and wor- ship me." Sometimes he makes use of the world as a bait to allure us to sin 5 sometimes he makes use of it as a bugbear to fright us from duty. Thus you see who is the enemy that comes in like a flood, to wit, Satan and his auxiliaries, both with- out us and within us. II. The second thing in the method is, to inquire why this enemy is Ul:ened to a flood? I answer in the following particulars : 1. Because of their noise. What noise has the devil, the world, and the lusts and corruptions of men, made since the fall of man, by error, persecution, defections, and violences of all kinds ! and what a noise do these enemies make in the soul of the believer, when God, for holy and wise ends, lets them loose ! I'he poor soul is many times put in such confusion, through the noise of these mighty waters, that it cannot hear the voice of God either in his word of providences. 2. They are likened to a flood, because of their multitude. A flood consists of an innumerable multitude of drops of water. So these enemies, the believer has to grapple with in his way to glory, they are a great multitude, an innumerable host. We may easily gather that the infernal spirits that go about to devour us are innumerable, when we consider, that a whole legion of them had their residence in one poor man. And how many are the lusts of the heart and the snares of the vt^orld, which we lie everj^ day exposed to ? David complains, Ps. cxviii. that his enemies "compassed him about like bees;" which many times put the poor believer to cry with Jehoshaphat, " We know not what to do against this great multitude that comes up against us." 3. They are likened to floods, because of their uuitj^ in bending all one way in tlieir opposition against Christ and his cause. Whatever jarrings there may be among them in other things, yet as the waters of a flood, though they may take difl'erent channels, yet they keep the same course, and unite their force against the Idngdom of Christ, and the salvation of souls. 4. Floods are mighty, violent, and rapid in their motion ; the waters of a flood, they have a mighty strength with them. So the. enemies of the Lord's people are violent and strong in their opposition to the interest of Christ in the world, and his grace in the soul, Ps. ii. the heathen there is said to " rage against the Lord, and his anointed, saying, Come let us break their bands asunder, and cast away their cords from us." 5. Floods, of water* they are of a sweeping nature, and are ready to hurl down everything that is not well fixed: if a tree have not its root well fastened in the ground, the flood will bear it down. Just so, if a person be not rooted in Christ, the floods of temntation, afflictions, and corruptions, will very soon carry 58 THE STANDARD OF HEAVEN LIFTED UP AGAINST him down the stream. Hence it is, that loose professors in a day of trial are carried away ; their house falls, and great is the fall of it. G. A flood is in a continual motion ; so the actings of sin, and Satan, and the world, against Christ and his cause, are inces- sant : " The wicked are like the troubled sea, still casting out mire and filth." _ Here I will name several sweeping floods that the enemy casts forth, to annoy and hurt the church and people of God in the wilderness. 1st, He sometimes casts out a flood of error; he studies to corrupt the simplicity of the gospel, and to turn men away from the pure and precious truths of God. Hell has in all ages "of the world been studying to muddy the pure waters of the sanctuary, and never more than at this day, by Arian, Socinian, Arminian, Pelagian, and other heresies. 2dl^, Sometimes the enemy comes in with a flood of open per- secution. The boar out of the wood, and the wild beasts of the forest, are sometimes suflered to devour the Lord's people, so that their blood has been poured out like water, and the bodies of God's dear saints cast out like dung upon the streets. Such a flood of beheading, hanging, quartering, banishing, and imprisoning of the Lord's people has been in this land, and we know not how soon the like flood may break out again. MIt/^ Sometimes he comes in with a flood of manifold corrup- tions upon the visible church. Sometimes he studies to corrupt the worship of God by superstition, mingling in ceremonies of man's inventions with the pure ordinances of divine institution. Sometimes he breaks in upon the government and discipline of the church, attempting to introduce schemes of government not warranted by the word of God. Sometimes he stirs up men of corrupt minds, to pervert the use of the keys of discipline, to the spoiling and robbing of the church of God of her privileges and immunities he has granted her. Sometimes he comes in with a flood of profanity, corrupting the lives of professors, to the scandal of religion ; sometimes with a flood of neutrality and indiflferency about the things of God, under the colour of moderation. These, and many other floods, does Satan cast forth, whereby he sweeps multitudes away to hell. And, 0, Sirs, take heed to yourselves, for many of these floods are running with a mighty current among us at this day. in. The third thing is to speak a little of the j^rogress of the enemy he is said to come in. Quest. How far may he come in ? Ansio. 1. The enemy may come in within the borders of Zion, Mic. V. 5, 6, " This man shall be the peace, when the Assyrian shall come into our land, and when he treadeth within our borders." Satan and his confederates have their synagogues even within the confines of the visible church. THE POWERS OF HELL, AND THEIR AUXILIARIES. 59 2. The enemy comes in, not only within the borders, but even into the pah\ces of Zion, her pubhc assembhes for divine worship ; these are called the palaces and diceUing-places of Zion, Is. iv. 5, " When the sons of Grod came to present themselves before the Lord, Satan came also among them," Job. i. 6. Sometimes he enters these assemblies and dwelling-places of the church in a more open and visible way, corrupting the worship of God with idolatry and superstition ; sometimes in a more secret and in- visible way, stirring up enmity, unbelief, carnality, vanity of heart, to mar soul-benefit and advantage by the ordinances of divine appointment. 3. The enemy may come in, not only to the palaces, but to the pulpits of the church, by an erroneous and corrupt ministry ; what has been, may be again : Jude 4, " There are certain men crept in unawares, who were before of old ordained to this condem- nation, ungodly men, turning the grace of our God into lascivious- ness, and denying the only Lord God, and our Lord Jesus Christ." The case may happen that men shall appear in your pulpits, pre- tending to take the care and feeding of your souls, who will give you a stone for bread, and a scorpion instead of a fish. A corrupt ministry is the saddest plague that ever came into the church of God. 4. The enemy may come into the judicatories of the church, which are the thrones of judgment, the thrones of the house of David, where the people of God expect to be protected in their Christian liberties, and to have justice done them, against those Avho would spoil and oppress them ; and, yet, so far may the enemy come in, as to influence these judicatories to join hands with the spoilers and oppressors of the people of God, instead of defending them. The Jewish sanhedrim was an ecclesiastic court of God's appointment; and yet, so far was it corrupted, that it condemned the Lord of glory, and excommunicated them that owned and professed the name of Jesus ; and all under a specious colour for the safety and welfare of the church. Christ must die, and be crucified, lest the Romans come and take away their kingdom. 5. The enemy may come in, not only to the gates of Zion, but also to the dwellings of Jacob. Sirs, Satan, the world, and corrup- tions, may, and I make no doubt will follow you home to your several families ; and it will be a wonder, if, after you have been at a communion-table, Satan and his emissaries do not raise some family storm and trouble, to take off any impression of God, or of the things of God, that has been upon you on this occasion. The devil lodgeth in the house of the wicked ; and he may come in and work much mischief in the house of a godly David ; witness the murder of Uriah, adultery with Bathsheba, Amnon's incest, Abso- lom's rebellion, Adonijah's conspiracy. 6. He may come into your closets, and go along with you to your knees, when you would incline to be alone with God, in order to divert your thoughts, disturb your minds, or alienate your 60 THE STANDARD OF HEAVEN LIFTED UP AGAINST affections from prayer, meditation, or other private duties that you set about. When Joshua appeared before the Lord, Satan stands at his right hand. 7. The enemy may come into your very heart. Satan has very easy access to the hearts of men, by the port of the imagination and outward senses : through these gates or windows of the soul, he can very easily throw in his fiery darts, whereby, if a strict watch be not kept, he will infallibly set the whole combustible matter of indwelling sin and corruption as it were on fire : he has a way of drawing forth by his temptations, the latent Atheism, enmity, pride, carnality, and unbelief of the heart ; he lias no more ado iDut to hiss upon his confederates in our bosoin, and immediately they come forth out of their fastnesses, to assist him in carrying on his assaults. And, God knows, how far even a believer may be driven, if the enemy come in thus upon him like a flood. Melan- choly instances thereof are left upon record in Scripture, in the case of Abraham, Moses, David, Solomon, Peter, and many others, which are set up, not for our imitation or encouragement in sin, but as beacons, that we may be upon our guard against the in- roads of the enemy that wait for our halting. IV. The fouriJi thing was to touch a little at the certainty of all this; for it is not said, maybe the enemy will come, but " the enemy shall come in like a flood." The certainty of all this will appear from these two or three things : 1. Plain Scripture testimony, the infallible oracles of Heaven certifying us that the enemy will be upon us. Rev. ii. 10, " The devil shall cast some of you into prison ; — ye shall have tribulation ten days." As long as the seed of the woman is within Satan's reach, he will be creating them some molestation or other. 2. The state of the believer, while he is in this world, makes it evident. While the believer is hereaway, he is in a militant state, standing npon the field of battle, surrounded with the armies of liell ; and is it to be supposed that the believer can live in quiet, free of the assaults of the enemy? 3. The experiences of the saints of God in all ages confirms this. Christ, the glorious captain of our salvation, he was not exempted ; the prince of this world came upon him with his craft and cunning ; he entered the lists with the powers of hell and earth, and with the corruptions of men; and shall any of his followers expect to be exempted ? The ransomed company about the throne, are such as have come out of much tribulation, tribulation from the devil, the world, and their own heart. But I do not stay further upon this. V. The fifth thing was the tise of this doctrine and branch of the text, which shall be comprised in the few following in- ferences : ]. See, hence, that this world is not the believer's home or rest- ing-place. If it were, of all men, he would be the most miserable: THE I'OWERS OF HELL, AND THEIR AUXILIARIES. 61 Why? While, on this side of time, the enemy will be coming in like a flood upon him. Put up thy heart, believer, though thou canst not find rest here, yet there remains a rest for the people of God. When thou comest to thy own country, thou shalt be beyond the invenomed arrows and fiery darts of Satan; the accuser of the brethren is cast out of that happy land : there thou shalt be beyond the snares and troubles of a wicked world ; " there the wicked cease to trouble, and there the weary are at rest." " There is no more sea," Rev. xxi. 1. There thou shalt not be molested with the workings of indwelling sin, but " pre- sented faultless before the presence of his glory with exceeding 2. See hence whence it is the believer frequently expresseth such longing desire to be away, crying, " When will the day break, and the shadows flee away, and the happy morning of immediate vision dawn?" Why, it is little wonder, considering that, while here, the enemy is breaking in upon him like a flood ; whereas, if once death, the last enemy, has dislodged thy. soul from the clay tabernacle of the body, thy warfare is at an everlasting end ; thou shalt have a victorious palm put in thy hand, a victorious diadem upon thy head, and a victorious song put in thy mouth. Hence, Paul, when he saw the battle near to an end, cries, "I have fought a good fight, I have finished my course, I have kept the faith." " Henceforth there is laid up for me a crown of righte- ousness, which the Lord, the righteous Judge, shall give me at that day : and not to me only, but unto all them also that love his appearing." 3. See hence the need that we have of Christ in his kingly office, to subdue, restrain, and conquer all his and our enemies. Sirs, none of Ohrist's offices can be wanting. We need him as a y)rophet, to open the mysteries of the kingdom, and to open our understanding to know them ; we need him as a priest to justify lis, and to make reconciliation for iniquit}^, by his atoning blood and j)revalent intercession ; and we need him also as a king to break up the way before us, to go upon our head, to fight our battles against the armies of the aliens that we have to engage with in our way to glory ; he has his name written upon his thigh and vesture, "King of kings, and Lord of lords;" and the armies which are in heaven do follow him, even the armies of saints in the church mihtant, they follow him , and it is under his conduct we are made conquerors, yea, more than conqueror^. 4. See hence encouragement to poor tossed and tempted be- lievers, who are combating with the enemy coming in like a flood upon them, wrestling with flesh and blood, principahties and powers, and perhaps are ready to faint and giv-e over, saying, with David, '■' One day or other I shall fall by the hand of the enemy ;" some day or other the strong floods of temptation and corruption will carry me clean av/ay, and 1 shall be a scanclal to religion, and make the name of God to be blasphemed. Up thy heart, be- liever, 1 have good news to tell thee ; though the enemy come in G2 THE STANDAND OF HEAVEN LIFTED UP AGAINST like a flood, the Spirit of the Lord shall lift up a standard against him. Many a fiery dart dipt in hell does now fly about thee ; but be of good cheer, the victory is sure, for the Captain of thy salva- tion has said, that " he will tread Satan under your feet shortly." Many a weary day hast thou with the workings of indwelling sin, crying, " Wretched man that I am, who will deliver me !" but be of good cheer, thy victorious General has "finished transgression and made an end of sin ;" he has said, that " sin shall not have dominion, and that grace shall reign." Many a heavy cross and trial does the world roll upon thy back, perhaps trials in thy per- son, in thy family, in thy relations, in thy name, in thy worldly estate ; but be of good courage, " 0 thou afflicted, tossed with tempests, and not comforted, behold the Lord is laying thy stones with fair colours, and thy foundations with sapphires." Perhaps thou wouldst give all the world to be rid of some predominant lust, some sin that easily besets thee ; well, be comforted, the Spirit of the Lord has said, that he " will subdue your inquities, that your old man is crucified with him." Perhaps thou art wracked with an evil heart of imbelief, and crying, " Lord, help mine unbelief;" well, here is comfort, the Author and Finisher of faith, he will " fulfill in you all the good pleasure of his goodness, and the work of faith with power." 0, say you, these are good news indeed, that victory is secured; but how is it secured? Answ. It is insured by God's ordination and appointment, Luke xxii. 28, 29, " Ye are they Avhich have continued with me in my temptations : and I appoint unto you a kingdom." It is insured by covenant and promise, that thou shalt go from strength to strength, till thou appear before the Lord in Zion ; " They that wait upon the Lord shall renew their strength : they shall mount up with wings as eagles." It is insured by the blood of a Redeemer ; he has bought thy freedom from sin and Satan, and he will not leave the purchase of his blood in the hand of the enemy : Christ's victory secures thine ; he overcame as a public person, in the name of his whole mystical body, and thou mayst warrantably take up the spoils of his victory, saying, " Thanks be to God, which giveth us the victory, through our Lord Jesus Christ." The intercession of Christ in heaven secures the victory; if he hath any moyen, he v/ill employ it in the be- half of his friends grappling with his enemies : Satan seeks to winnow you ; but he prays for thee, that thy faith fail not. The hand of Moses fell and fagged when Israel was engaged with Araalek ; but the hand of the man of God's right hand, it never falls down, and therefore the true Israel of God shall prevail. Thy relation to Christ obligeth him to take care that thou be not taken away with the flood. He is thy Bridegroom, and will the Bridegroom suffer his bride to be trampled upon, if he can help itr* He is thy Head, and will not the Head see to the safety of the members? He is the Captain of thy salvation, and he will see to the welfare of his soldiers. Ohject. I am, indeed, persuaded that all who belong to Christ, THE POWERS OF HELL, AND THEIR AUXILIARIES. 63 sliall be secured against the enemy, though he come in hke a flood ; but, alas ! that is still my fear, and the great question with me is, whether I belong to him? Well, to put this matter out of question, I only ask two or three question?. 1. Hast thou not pro- claimed and commenced war against all known sin ; and are you not resolved, through grace, to resist even to blood, striving against sin? If so, though the enemy may come in like a flood, the Spirit of the Lord will drive him back, and thou shalt be victorious at last. 2. When the enemy comes in, and prevails at any time like a flood, dost not thou wrestle and strive against the stream, saying, " Wretched man that I am, who shall deliver me ;" I am led captive by the law of sin and death? This says, thou art on the Lord's side. A dead fish goes down the stream, but a living fish bears up against it, though it be borne down by violence. 3. When the enemy comes in like a flood, is not Christ thy great to look ? and does not a look of him lighten thy heart, and inspire thee with fresh courage against the enemy? Ps. xxxiv. 5, "They looked unto him, and were lightened." 4. Art thou not now and then longing to be with the triiimphant company above, where there is no more sea, no tempting devil, or deceitful heart? And art thou not lightened to think that ere long the battle will be at an end ? This says that it shall be according to thy wish, for he will satisfy the longing soul : and Christ in heaven is longing as much for thy company, as thou art for his : " Father, I will that they also whom thou hast given me, be with me where I am." The last use is, in a word of Exlwrtation. Is it so that the believer, while in this world, must lay his account to have the enemy coming in like a flood upon him? Then, believer, put on thy harness, and be like the valiant of king Solomon, who have their sword girded upon their thigh, for fear of the night. Fight the good fight of faith, make a stout and valiant stand against the enemy. Motive 1. Thy enemies are God's enemies, as well as thine. The devil is his enemy, for he sinned from the beginning: ; the world is his enemy, for the friendship of it is enmity to God ; sin is his enemy, it is the abominable thing that his soul hates. Now, all God's enemies " shall perish, they shall consume into smoke." Shall they consume away, and may not this hearten thee in thy passage ? especially considering, 2. That the Lord of hosts is with thee, God is upon thy side ; his name Emmanuel signifies God with us, God to espouse our quarrel, God to bruise the serpent's head, God with us to finish transgres- sion, and make an end of sin, God with us to overcome the world. " Fear thou not, for I am with thee ; be not dismayed, for I am thy God," Is. xli. 10. And, therefore, triumph with the church, and say, Ps. xlvi. at the beginning, " God is our refuge and our strength : The Lord of hosts is with us, the God of Jacob is our refuge, therefore will we not be afraid." 3. The enemy is already defeated and baffled by thy glorious Head and General ; thou hast only a shattered enomy to grapple 64 THE STANDARD OF HEAVEN LIFTED UP AGAINST with, Ps. Ixxiv. 14, the children of Israel, their speaking of the overthrow of Pliaroah and his host in the Red Sea, sing this song, " Thou hrakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness ; the meaning is, that the overthrow of Pharaoh and his host in the sea was a sweet encouraging meal to Israel, in their travels through the wilderness to the heavenly Canaan, and was a pledge of their victory over all their other enemies. So, here, Christ's victory over sin, death, and hell, is a sweet meal to the believer in the wilderness of this world, and is a sure pledge that ere long he shall tread them under his feet. 4. Know, for thy encouragement, there are many triumphing in glory, against whom the floods did run with as great violence, as they do now against thee. The cloud of witnesses, Heb. xi. and the innumerable company, Rev. vii. their battle was as hot as thine ; but, now, tliey are triumphing in glory in white robes. Take courage, " follow them, who through faith and jDatience in- herit the promises." 5. The battle will soon be over, the time is short, the end of all things is at hand, and within a little, thy glorious General will sound the retreat and call thee off the field. There is a solemn triumph promised to the overcomer. Rev. ii. 7. Again, know, for thy encouragment, thy General will bear thy charges in the war ; for he sends none a warfare on their own charges. Thy God commands thy strength ; he himself is the strength of Israel, the glory of their strength ; he will make thy bow to abide in its strength, and the arms of thy hand shall be made strong by the mighty God of Jacob, " Out of his fulness thou shalt receive grace for grace." Again, consider, there is no discharging of this war- fare against the enemy that comes in like a flood ; thou must either fight or die in the quarrel ; thou must cither fight or be a slave ; thou must either fight, or fall imder the curse of God. " Curse ye, Meroz, curse ye bitterly the inhabitants thereof: be- cause they came not to the help of the Lord, to the help of the Lord against the mighty." Lastly, The word of command is given by the glorious General, " Fight the good fight of faith, stand fast in the faith, quit your- selves like men, be strong," Will the soldier draw back, when the General gives the word ? Let none of Christ's eoldiers draw back the hand ; not to obey is death by the marshal-law of heaven. I conclude with the few advices following : \. Break your league with hell, sin, and death ; if ye be in a confederacy with any known sin, you cannot strike a fair stroke in the Lord's quarrel. 2. Set up your standard of war against the enemy, in the name of Jehovah, a reconciled God in Christ, saying with the church, " We will be joyful in thy salvation and in the name of our God we will set up our banners; and with David, Ps. cxviii. " Tiiey compassed me about like bees ; but in the name of the Lord I will destroy them." THE POWERS OF HELL, AND THEIR AUXILIARIES. 65 3. Take care of tlie enemy within doors, observe its motions, I mean the evil lieart of nnbelief ; for, if you do not, it will betray you. " Keep your heart with all diligence ; for out of it are the issues of life. Out of the heart proceed evil thoughts, murders, adulteries," &c. 4. Keep in with God and conscience : a good God and a good conscience, on a man's side, will make him bold as a lion. " This is our rejoicing, the testimony of our conscience, that, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." 5. ]\Iake much use of the Christian's armour, recommended in ■ Eph. vi. 11. As, 1st, The shield of faith. No fighting, no standing before the enemy without faith. God's worthies, Heb. xi. " By faith turned to flight the armies of the aliens." 2d/i/, Put on the helmet of salvation, a well-grounded hope of glory ; this, like a helmet, will keep the head safe, when showers of darts are flying about you. 3dl?/, Get on the girdle of truth. The truth and faithfulness of God in his word, improven by faith, is like a girdle whereby the loins are made firm and strong in the day of battle. It is by the word of truth we are commanded to strengthen the weak hands, and to confirm the feeble knees. 4:{Iili/, Put on the breastplate of righteousness. By which we may either understand imputed righteousness, apprehended by faith, which, like a breastplate, fortifies the heart, and emboldens the believer against all accusers and accusations, and enables him to say, ''Who can lay any thing to my charge ?" Or it may be understood of implanted righteousness and holiness, upright- ness and integrity of heart and life, which, as I said, makes a man bold as a lion. 5fhli/, Make use of the sword of the Spirit, which is the word of God, both to offend the enemy and defend yourself. With this weapon Christ encountered and overthrew the enemy in the wilderness, " Thus and thus it is written." With the same weapon all his soldiers are to fight. Lastly, Be much in prayer, wrestling with God upon your knees, calling for grace and mercy to help in time of need. Thus Jacob, like a prince, prevailed ; " By his strength he had power with God, he had power with the angel, and prevailed ; for he wept and made supplication unto him." VOL II. 66 THE STAJ^DARD OF HEAVEN LIFTED UP AGAINST SABBATH EVENING, BURNTISLAND, JULY 5, 1730. Isaiah lix. 19. — " The Spirit of the Lord shall lift up a standard against him." THE second doctrine I observed from the words was this, " That it is the Spirit of the Lord that lifts up a standard, and drives back the enemy when coming like a flood. In discoursing this doctrine, I shall, I. Speak a little of the standard-bearer, the Spirit of the Lord. II. Of the standard which he lifts up. III. Of the lifting up of this blessed standard. IV. Show how is it, or whence is it, the lifting up of the stand- ard gives a repulse to the enemy, or drives him back when coming like a flood. V. Lastly, Apply the whole. 1. For \h.Q first^ To sj)eah a little of the standard-hearer, the Spirit of the Lord. Where two things may be inquired into. \. What Lord is he that is here intended? 2. Whom are we to understand by the Spirit of the Lord ? Quest. 1. What Lord is he that is here intended ? I answer, 1. He is the Lord of hosts, "the Lord mighty -in battle," Ps. xxiv. ; " he that does in the armies of heaven, and among the inhabitants of the earth, what pleaseth him ; the Lord who stretchcth out the heavens, and laid the foundations of the earth, before whom the inhabitants of the world are as a company of grasshoppers." 2. He is the Lord of glory that is here intended, 1 Cor. ii. 8, " Had they known him they would not have crucified the Lord of glory; the brightness of tlie Father's glory," "glorious in holiness, fearful in praises, doing wonders." When the chcrubims and seraphims behold him upon his throne, high and lifted up, tliey cry, " Holy, holy, holy is the Lord of hosts, the whole earth is full of liis glory." 3. lie is the Lord of life. Acts iii. 15, Ye have "killed the Prince of life, whom God hath raised from the dead." "As the Father hath life in himself, so hath he given to the Son to have life in himself." He hath life in himself essentially and originally THE POWERS OF HELL, AND THEIR AUXILIARIES. 67 as the Father, he being the " true God, and eternal life ;" and as Mediator, he hath a life given him by the Father, by virtue of which he is the fountain of life to his mystical body, "the resur- rection and the life." 4. He is the Lord of lords, Rev. xix. 16, "He hath on his vesture, and on his thigh, a name Avritten, King of kings, and Lord of lords." All the powers of the earth are the vassals of tliis great Lord, they hold tlieir crowns and sceptres of him. He casts the mighty out of his seat, and raiseth them of low degree. Quest. 2. A\ hom are we to understand by the Spirit of the Lord? Take an answer to this in the following particulars : \. The Spirit of the Lord, as to his essence, is the same God with the Father and the Son, There is but one God, and three persons in the Godhead, the Father, Son, and Holy Ghost; and these three are one God, the same in substance, equal in power and glory. We are not to imagine any superiority or inferiority among the persons of the Godhead, seeing they are one and the same most simple and undivided being. 2. As to the order of his existence, according to the revelation of the Word, he is the third person of the adorable Trinity, and proceeds from the Father and the Son in an ineffable and incon- ceivable manner. All that we have revealed concerning the manner of the existence of these three divine persons of the Godhead, is, that the Father begat the Son, the Son is begotten of the- Father, and the Holy Ghost proceedeth from the Father and the Son : but as to the generation of the Son, or the proces- sion of the Holy Ghost, who can declare it ? God has draAvn a veil over it, and it is dangerous for us, in this state of mortality, curiously to pry into this mystery ; and they who have adven- tured to go further than the revelation of the Word leads them, have always run themselves into the bogs of Arian, Sabellian, or Socinian errors. 3. As to his office in the great work of salvation, he applies to us the redemption purchased by Christ ; in o]-der to which he receives the things of Christ, that he may show them to us. All the blessings of a Redeemer's purchase, all the goods of his testa- ment, both heritable and moveable, the whole estate of eternal life, and everything that pertains to it, are lodged in his hand, that he may, according to his commission from the Father and Sou, apply them, and make them effectual to tlie heirs of pro- mise. And according to the various parts of his work, in apply- ing the purchased salvation, he gets several names in Scripture ; as, ^ 1st, He is sometimes called a Reprover : John xvi. 8, " When he is come, he will reprove the world of sin," And his reproofs are so sharp and piercing, that they are compared to keen arrows, and a sharp two-edged sword, piercing to the dividing asunder of soul and spirit. 2dly^ He is sometimes called a Comforter : " I will send the Com- 68 THE STAXDAliD OF HEAVEN LIFTED UP AGAINST forter, and lie sliall teach you all things." He is so called, be- cause he comforts them that mouru in Zioii ; he gives the oil of joy for mourning, and the garments of praise for a heavy spirit." His consolations are so strong that they make the lips of them that are asleep to sing. ddly^ He is sometimes called an Advocate : the word rendered a comforter signifies also an advocate. He pleads the cause of Christ ill the world, against all that dare to speak against him ; he pleads liis cause in the hearts of his people, against all the false surmises that Satan and an unbelieving heart are ready to suggest to his prejudice ; and he acts the part of an advocate, by enabling us to plead and pray with groans which cannot be uttered. 4tMy, He is sometimes called a Witness : John xv. 26, " He sliall testify of me." The Spirit bears witness of Christ, partly l)y external revelation, partly by internal manifestation ; hence called " the Spirit of wisdom and revelation in the knowledge of Christ." He bears witness of the sonship of believers ; he " bears witness with our spirits, that we are the children of God:" he is in them a spirit of adoption, enabling them to cry, Ahha, Father. 5thhj, He is sometimes called a Remenihrancer : John xiv. 26, " He shall bring to your remembrance whatsoever 1 have spoken unto you." Our memories are like leaking vessels, let all the good words of Christ slip from us ; but the Spirit will not let them slip : no, he keeps them for our use, and brings to our remembrance with a fresh relish and savour in time of need ; and in that case the believer finds such a sweetness in the word, that he cannot but say with Jeremiah, " Thy words were found by me, and I did eat them, and they were unto me the joy and rejoicing of mine heart." Qthly, He is sometimes called a Teacher : " He sliall teach you all things," John xiv. 26. He teaches so, as no man ever taught ; he is an interpreter among a thousand ; all the commentaries in the Avorld are not able to give such a view of a word of Scrijiture, as the Spirit of the Lord will do, when he opens it up in his own light; he makes the heart of the rash to understand wisdom. 7thli/, He is sometimes called a Guide: " When the Spirit of truth is come he shall guide you into all truth." He saves the members of Christ from such damnable errors as strike at the foundation of religion and Christianity ; none of his teaching shall be given up to strong delusions, to believe lies. 4. The Spirit of the Lord, as to his qualities and properties, we are told, in Scripture, is, ^st, A renewing Sjnrit^ hence we read of "the washing of re- generation, and the renewing of the Holy Ghost." All the powers of the soul, and the image of God in them, are dislo- cated and defaced, the whole foundations are out of course ; but the Spirit of the Lord, in a work of regeneration, repairs the image of God, and sets everything again in its proper place and order. 2dJy, He is sometimes resembled to ivind. Song iv. 16, " Awake O north Avind, and come thou south, blow upon my garden." John iii. 8, "The wind bloweth where it listeth, and thou hearest' the sound thereof, but canst not tell whence it cometh, and whither it goeth." When this wind filleth the sails of the affec- tions, with what speed and liveliness does the believer move his voyage to tlie haven of glory, his everlasting rest ! \tlily, He is sometimes resembled in his operations to o?7, " We have an unction from the Holy One, and wo know all things." We read of the anointing of the Spirit ; " God, thy God, hath anointed thee with the oil of gladness above thy fellows." And by this oil the countenance of the believer is made to sliine, the 70 THE STANDARD OF HEAVEN LIFTED UP AGAINST joints of his soul are suppled, so that he runs and does not weary, Avalks and does not faint. II. The second thing proposed was, to speah a little of the standard wliich is lifted iq) hy the Spirit of the Lord. By the standard, as I told you in the explication of the words, I understand Christ, the blessed ensign, which is lifted to the nations, Is. xi. 10. And he is fitly resembled to a standard, on the following accounts : 1. The standard is a signal of war; when war is proclaimed, the standard is set up, or the ensign displayed. When Christ descended to this lower world, and came upon an expedition of war against the god of this world, and his usurped empire over the children of men, this war was proclaimed, and the standard set up in paradise, by that word, Gen. iii. 15, " The seed of the woman shall l3ruise the head of the serpent." Accordingly, w'hen he actually came into the world, he gave a shout of war against the enemy, saying, " The day of vengeance is in mine heart, and the year of my redeemed is come." Hence it was, that hell and its auxiharies took the alarm, " They raged, they imagined a vain thing against the Lord, and against his Anointed, saying. Come, let us break their bands asunder, and cast away their cords from us : " but the man of God's right hand wounded his head over many nations, breaks him and his adherents, as with a rod of iron. The incarnation of the Son of God was a signal to a lost world that God was now with us, to deliver us from the power of Satan ; his appearing in our flesh was a displaying the standard, or a lifting up the banner, that we might gather unto him as our leader and commander. 2. A standard is a signal of peace ; when peace is proclaimed, the white flag or ensign is displayed. As tlie appearance of God in the nature of man was a signal of war against hell, death, and sin ; so it was a signal of peace to man upon earth : hence the angels, at the birth of our Redeemer, cry, " Glory to God in the highest, and on earth peace, good-will towards men." He -is our peace : " This man shall be the peace when the Assyrian shall come into our land." He brought with him a peace of reconciliation with God, a peace of consolation with conscience, a peace of amity and friendship between man and man, and between man and his fellow-creatures. 3. A standard is an ensign of victory ; the victorious general sets up his standard in the field of battle, as an evidence of the enemy being foiled. So a risen and living Redeemer, is a signal of his victory over the powers of hell ; for, " when he ascended up on high, he led captivity captive," he returned from the field with displayed ensigns, carrying the spoils of his enemies along with him ; upon the sight of which the church cries, in a way of triumph, Ps. Ixviii. 20, " He that is our God is tlie God of salvation ; and unto God the Lord belong the issues from death." 4. A standard is a signal of gathering ; when the standard is THE POWERS OF HELL, AND THEIR AUXILIARIES. 71 set up, the army is to gather, volunteers are to be listed. The manifestation of Christ in the flesh, and the revelation of him in the gospel, is a signal to lost sinners, to shake ofl" the tyrannical yoke of sin and Satan, that they may, under Christ's conduct, recover their ancient liberty that they enjoyed at their creation : hence is that prophecy of Jacob, Gen. xhx. 10, " Unto him shall the gathering of the people be." Is. xi. 10, " He shall be set for an ensign to the nations ; to him shall the Gentiles seek, and his rest shall be glorious." And, 0, how glad is he Avhen volunteers come in as flocks of doves to their windows ! Matth. xxiii. at the close " How often would I have gathered thee, as the hen gathereth her chickens under her wings !" 5. A standard is for direction and order ; w^hen the army is to march, the standard goes before, and the soldiers know where- away to move by the motion of their standard. Christ is given for a leader to the people ; it is by eyeing of him the saints know how to direct, and to bend their course in their travels through the wilderness. Hence tlie apostle exhorts believers to run their race with patience, ''looking unto Jesus, the author and finisher of their faith," Heb. xii. 1, 2. Thus you see, that Christ is the standard, and why so called. III. The third thing was to speak a little of the lifting up of this blessed standard. 1. The first uplifting of it was in the eternal counsel of Heaven, before ever the foundation of the world was laid, Prov. viii. 23, " I was set up (says Christ) from everlasting, from the beginning, or ever the earth was." From all eternity, God had a purpose of love towards lost sinners of Adam's family, and a purpose of war against the powers of hell, by Jesus Christ. 2. This standard was lifted up in the first promise, Gen. iii. 15, " It shall bruise thy head, and thou shalt bruise his heel ;" that is, My eternal Son, in the nature of man, shall, in the fulness of time, avenge the quarrel of the woman and her seed, in thy total ruin and overthrow. 3. This standard was set up in the actual incarnation, obedience, and death of the Son of God ; for then it was that, " through death, he destroyed him that had the power of death ;" then it was he destroyed the works of the devil, turned the counsel of that froward spirit headlong, outshot him in his own bow. Ihe devil and the w^orld thought that they had Christ under when they had brought him to the dust of death ; but our glorious Emmanuel wrests death out of the devil's hand, and slays him with his own weapons. 4. This standard was lifted up by the resurrection of Christ from the dead, and his exaltation at the right hand of the Majesty on high. We are told, Ps. ex. 7, that, " having drunk of the brook in the way, he lifted up the head :" and by his uplifting, he draws all men after him. 0, Sirs, lift up your eyes to heaven, and behold this royal standard now set up in Emmanuel's land, 72 THE STANDARD OF HEAVEN LIFTED UP AGAINST far above all principality and power, might and dominion. " God hath highly exalted him, and given him a name above every name." 5. This standard is lifted up in the dispensation of the everlast- ing gospel, which began first to be preached by the apostles immediately after his resurrection, and afterward by other mini- sters called of God for that end, which are to continue in a succes- sion to the end of the world. 0, how successfully was this standard lifted up by the apostles, when set up immediately after his exaltation, when whole thousands, by the preaching of a ser- mon concerning the death and resurrection of Christ, were brought into the service of Christ ; when whole nations were born to him at once ; when heathenish idolatry fell down before the everlast- ing gospel ; whereby was fulfilled that prophecy of Isaiah, chap. Ix. 8, " Who are these that fly as a cloud, and as the doves to their windows ?" 6. Again, when there is any remarkable appearance for Chriist and his cause in a church or nation, in opposition to error, super- stition, profaneness, or any of the works of the devil ; when the Lord spirits his ministers, and the judicatories of his church, to give a fair, full, and faithful testimony for Christ, in opposition to any of these works of darkness, then is it that this standard is lifted up. What a pity is it that there should be such a faint dis- play of Christ's banner against that damnable heresy of Arianism, vented of late in this church ! It is to be feared we shall never be honoured to do any signal service for Christ, when such an opportunity of doing him justice has been slighted ; however, he Avill give the banner to them that fear him, that it may be dis- played because of truth. 7. When God in his providence breaks and baffles wicked and blood-thirsty persecutors, who were making- havoc of his church and people, granting them respite and deliverance from trouble, then is it that this standard is lifted up, when he raiseth up saviours in Mount Zion, to judge the Mount of Esau. How re- markably was this standard lifted up for Israel, when Pharaoh and his host, in their pursuit, were overthrown in the Red sea, and made to sink like lead in the mighty w-aters ? or, when, by his servant Cyrus, he overthrew the power of Babylon, and brought back his people again to their native land? on which occasion, Israel could not but say, " When the Lord brought back the cap- tivity of his people, we were like men that dreamed." Thus God lifted up the standard in our own land, when, in his providence, he raised up the prince of Orange as the instrument of our deliver- ance, when we were upon the point of being swallowed up with a deluge of Popish darkness and tyranny. 8. This royal standard is lifted up by the Spirit of the Lord in the morning of conversion, when, through discoveries of the glory of Christ, the soul is determhied to make a surrender of its heart, and to lift up the everlasting doors, that this King of glory mav come in. And, O, when he comes in, how remarkably does THE POWERS OF HELL, AND THEIR AUXILIARIES. 73 he drive back the enemy ! he binds the strong man, spoils him of his goods, translates the poor soul from the power of darkness to his own kingdom of light, life, and hberty. 9. The Spirit of the Lord lifts up the standard in every renewed manifestation and discovery of the glory of Christ, especially after a dark night of desertion, temptation, and despondency. Perhaps the poor believer was " going mourning without the sun ;" the wild beasts of hell, the roaring lion, and his emissaries, were like to devour him, and the poor believer crying, " I am cast out of thy sight : My way is hid from the Lord, and my judgment is passed over from my God." However, at length, the iSpirit of light, life, and power comes, and by discovery of the glory of Christ, forceth a day upon the poor cj-eature, that was " walkuig in darkness and saw no light." 0, then, the Spirit of the Lord lifts up the stand- ard, and Satan is baffled, his fiery darts are blunted, the mourn- ing of the poor soul is turned to singing and triumph. Thus you see when it is that the Spirit of the Lord may be said to hft up the standard against the enemy coming in like a flood. IV. TXie fourth thing w^as to inquire lohence is it that the lifting up of the standard^ or the displaying of the glory of Christ by the Spirit of the Lord, gives a repulse to the enemy ^ or drives him hack ? I answer, I. The displaying of the glory of Christ, by the Spirit of the Lord, sets faith in a lively exercise, Avhicli is the great engine whereby we are enabled to overcome Satan, the world, and all our enemies. As for Satan and his fiery darts, they are quenched by faith, Eph. vi. 16, and Kev. xii. 11, "They over- came him by the blood of the Lamb," that is, by faith acting upon a glorious Redeemer and his atoning blood. As for the world, it is by faith that we trample upon its frowns and flat- teries : " This is the victory whereby we overcome the world, even our faith." As for indwelling sin, Atheism, enmity, pride, carn- ality, and the like, every view of Christ by faith gives a new wound, and cuts off some limb or member of the old man of sin. Acts XV. 9, the saints are there said to " purify their hearts by faith." By faith " we behold the glor}'- of the Lord," and so " are changed into the same image, from glory to glory;" and thus gradually the body of sin and death is wasted and weakened. 2. By displays of the glory of Christ love is inflamed. And where the love of Christ is shed abroad on the heart by the Spirit of the Lord, the utmost assaults of hell are not able to prevail : " Many waters cannot quench love, neither can the floods drown it : if a man would give all the substance of his house for love, it would utterly be contemned." When love is in exercise, the soul hates evil, and is ready to cry out, " Depart from me, all ye evil-doers; for I will keep the commandments of my God." What but the love of God made Joseph to give such a repulse to the hellish attack made upon him by his adulteress mistress : " How shall I do this grepit wickedness, and sin against God?" See the influence of the love of Christ in the triumph of the- apostle, Rom. 74 THE STANDAXD OF HEAVEN LIFTED UP AGAINST viii. at the close, " Who shall separate us from the love of Christ? shall- tribulation or distress," &c. 3. Displays of the glory of Christ inspire the soul -with courage and strength to oppose the enemy, when he comes in like a -flood. By the sight of the great Captain of salvation, the believer be- comes bold as a lion, to encounter the powers of hell and corrup- tion. 0 ! says the believer, when he gets a sight of Christ, " Through him assisting me I can do all things." Ps. xxxiv. 5, " They looked unto him, and were hghtened : and their faces were not ashamed." 4. Displays of the glory of Christ, by the word and Spirit of the Lord, dispirit the enemy, though coming in like a flood. The devil and his auxiliaries know very well, to their sad experience, that Christ is match and more for them ; the head of the serpent bears the marks of Christ's heel, his wound shall never be healed. And, therefore, whenever Christ takes the field, to espouse the cause of the poor soul oppressed by the enemy, immediately he loseth heart, and gives Avay ! hence is that prayer of David, Ps. Ixviii. 1, 2, " Let God arise, let his enemies be scattered : let them also that hate him, flee before him," &c. V. Thefiflh thing was the Application. And the first use ma;y be oi Information., in a few particulars. Is it so that, when the enemy comes in Jike a flood, the Spirit of the Lord shall lift up a standard against him ? then, 1. See hence what it is that makes a church " terrible as an army with banners," to the powers of hell, and the wicked of the Avorld. It is not carnal wisdom and policy ; it is not a yielding to the humours of men in the matters of Christ ; it is not a squaring our conduct according to the wisdom of this world : no, it is the presence of the Spirit of the Lord, and a following the stand- ard of the word which he has given for " a lamp unto our feet, and alight unto our paths." How terrible was the church of Scotland in the days of our reformation, when the Spirit of the Lord rested upon our worthy reformers, enabling them to contend earnestly for the faith, and for the royal prerogatives of the King ofZion,in opposition to Papist, mahgnants, and other enemies of a covenanted reformation ? A faithful minister, and his rnoyeu with God, by the confession of the queen of Scotland, was at that time more terrible and dreadful to her, than an army of ten thousand men. But, alas ! the Spirit of the Lord is departed in a great measure, and a worldly, politic, carnal, selfish, party-spirit is come into its room, which cannot miss but make us base and contemptible both in the eyes of friends and foes. 2. See from tliis doctrine the ground and cause of all our defec- tions and backslidings at this day ; why, the Spirit of the Lord that lifts up the standard is departed hence, the enemy comes in like a flood. We have grieved the Spirit, quenched the Spirit, resisted the Spirit; and hence it is that he does not lift up a standard against the floods of error, profanity, tyranny, and THE POWERS OF HELL, AND THEIR AUXILIARIES. 75 oppression, that are broke in upon ns. If yon ask, what way have we grieved the Spirit, and provoked him to depart from us ? I answer, It is by our not regarding or following the standard, when lifted up in the dispensation of the glorious gospel. When Christ is not received ; when the precepts and promises of the word are not believed or regarded ; when magistrates, ministers, or people, do not, in their several stations, show a regard to the convictions of the Spirit, or his motions on their hearts ; this grieves him, and provokes him to depart from a church or a particular person. 3. See hence what it is that makes the gospel successful among a people, for destroying Satan's kingdom, and pulling down his strongholds ; it is the Spirit of the Lord, accompanying the preaching of the word, and displaying the glory of Christ therein. However contemptible the gospel may appear to a blind world, who look on it only with the eye of carnal reason, yet to them that believe, it will be found to be the power of God to salvation : " The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." It is not the flourish of words, it is not the force of human rhetoric, or flaunting harangues of morality that will ever serve the turn : no, it is a faithful dis- play of the glory of Christ, a simple proposal of the gospel, an opening of the mysteries of the kingdom. This is the chariot in which the Spirit of God rides ; and, 0, when he rides in his own chariot, he rides prosperously, and the people fall under him. 4. See hence what it is that makes the ordinances of the gospel so sweet and desirable to a gracious soul, insomuch that " one day in his courts is better than a thousand." What makes preaching sweet, or a communion-table so desirable to the saints? Why, there they find the Spirit of the Lord lifting up the standard, dis- playing the glory, fulness, suitableness, and excellency of Christ and his love. Song ii. 3, 4, "I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me into his banqueting-house, and his banner over me was love." In gospel ordinances, believers are privileged with discoveries of the love and loveliness of a glorious Redeemer ; hence is that of David, Ps. xxvii. 4, " One thing have I desired of the Lord, that will I seek after ; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple." 5. See hence what it is that spirits a believer to hold on his- way, even though death and hell, the devil and the world, stand in his way ; why, the Spirit of the Lord lifts up the standard ; and you know, as the army is heartened to keep and stand their ground by the sight of the standard, so are believers heartened by displays of the glory of Christ : " They shall sing in the ways of the Lord: for great is the glory of the Lord." Let a believer but see Christ in his glory, he is able to look the law, justice, con- science, and the world in the face, and say, " Who can lay any thing to my charge?" Then it is that he rides upon his high 7G THE STANDARD OF HEAVEN LIFTED UP AGAINST places; being clothed with the sun, he treads the moon of this ■world under his feet : then is he able to encounter death, the long of terrors, in his most formidable asj)ect ; and to say, with Paul, " I am ready, not to be bound only, but also to die for the name of the Lord Jesus." 6. See hence whence it comes that v/e shall frequently find such surprising turns in the case or exercise of the Lord's people. Sometimes the believer is at such a low ebb, that he is giving up the day for lost, quitting the fieLl, yielding the cause to the enemy, as if all were lost, like David, " One day or other I shall fall by the hand of the enemy ;" the armies of hell, and swarms of corrup- tions are too strong for me : but all on a sudden recovers his spirit, girds himself with gladness, puts on his harness, triumph- ino" in his high places, giving a bold defiance to hell and all its emissaries, saying, with David, Ps. iii. 5, 6. " I laid me down and slept ; I awaked, for the Lord sustained rae, I will not be afraid often thousands of people, that have set themselves against me roundabout." Whence comes this sudden change and alteration -with the believer? The matter is this, when the enemy was coming in like a flood, the Spirit of the Lord lifted up a standard against him ; and the very sight of the standard, an uptaking of the glory of Christ, puts new spirits and life in him ; so that he goes forth, like a giant, refreshed with new wine, unto the field of battle. 7. See hence what is the most expedite and effectual method to mortify the deeds of the body of sin, or to put a check upon the insurrections of enmity, unbelief, pride, vanity of spirit, and other heart-evils, which, like the daughters of Heth, make the believer sometimes weary of his life : why, the best way in the world is, to call in the assistance and aid of the Spirit of the Lord, that he may lift up a standard against him. No sooner does the Spirit of the Lord take the field, and begins to testify of ('hrist, or to manifest his glory to the soul, but these locusts of hell shrink, and hide their heads. The wild beasts of the forest, which range through fields in the darkness of the night, they retire to their dens whenever the sun arises : so, whenever the Sun of rigliteousness arises upon the soul, these enemies flee before him. A display of the glory of Christ will break the strength of the most violent temptation, and knock down the strongest and most turbulent lusts ; these enemies are not able to behold the standard lifted up by the Spirit of the Lord. And therefore, poor believer, whenever thou art like to be worsted by any of thy spiritual enemies, call in the aid of the Spirit, that he may drive them back: "For we, through the Spirit, do mortify the' deeds of the body." 8. See hence when we may look for a work of reformation to be revived in the land. It is matter of sad exercise to many of the Lord's people, at this day, to think how far we are earned down ' the stream and tide of error, profanity, and defection ; and they are ready to say, " By whom shall Jacob arise ? for he is small : " when will a work of reformation be revived from under the rubbish ? AYhy, here is an answer to this melancholy question : Theso things THE POWERS OF HELL, AND THEIR AUXILL\RIES. 77 will be done when the Spirit shall be poured out from on high ; when the Spirit of the Lord sJiall lift up a standard, then shall the enemy be driven back, though he hath come in hke a flood. And it may be matter of comfort to the mourners of our Zion, who are sighing and crying for all the abominations that are done in the midst of us, that this promise in my text is positive and absolute, " When the enemy comes in like a flood, the Spirit of the Lord shall lift up a standard against him." And, therefore, if we would get the better either of the evils of our own heart, or of the evils of our day or generation, let us take the promise and believe it, and plead it; for "God is not a man that he should lie, neither the Son of man that he should repent." Let us put him to his word, and give him no rest till he do as he hath said. This is the course he directs us to take when we would have the Spirit, or any promised good of the covenant conferred upon us, Ezek. xxxvi. 37, "For these things will I be inquired of by the house of Israel, that I may do it for them." ORWELL SACRAMENT. ' LAST SABBATH OF JULY, 1730. Isaiah lix. 19. — "The Spirit of the Lord shall lift up a standard against him," I PROCEED now to a second use of this doctrine, which shall be by way of Trial. There is not a soul hearing me, but is either under the standard of heaven or of hell ; for between these two standards the whole world is divided ; there is no middle state, no neutral. In this combat, either you are waging war with Heaven, under the standard of the Prince of the power of the air ; or else you have deserted the devil's colours, under which you were born, and turned in under the standard of Heaven, lifted up by the Spirit of the Lord. I suppose there are few hearing me, but profess to be under the standard of Heaven ; your name, as Christians, says so much ; your attendance upon the ordinances of divine appoint- ment is a professed listing yourselves under the banner of Christ. And if not, what is your business here, where Christ's volunteers attend his colours? And, in a special manner, you, who have been at a communion-table, and have gotten the sacrament, have come under the military oath; you have sworn to cleave to the standard cf Christ, in opposition to all his and your enemies, by laying your hands on the body and blood of the Son of God. But, Sirs, allow me to tell you, there are many avIio go out professedly under Christ's colours, wlao yet are heart-friends to his enemies, and who never yet broke their covenant with hell, and their agree- ment with death ; and, therefore, this matter wants to be a little further tried, whether you be really under Christ's standard, or imder the standard of the enemy. I told you, in- the explica- <8 THE STANDARD OF HEAVEN LIFTED UP AGAINST tion of their -words, that tlie standard Hfted up by the Spirit of the Lord, whereby the enemy is beat back, is just Christ himself, and the displa3''s of his glory in the light of his word and Spirit; and therefore the grand question comes to this, Whether the Spdrit of the Lord has ever manifested Christ to you, and, by the discoveries of his glory, has killed the power of sin in your soul, and so driven back the enemy that was coming in like a flood? For clearing of this matter, take the following marks : 1. If ever the Spirit of the Lord lifted up the standard eifectually over you, he has laid siege to thy heart, and the strongholds of iniquity have been battered and shaken by the thundering ordi- nance of the law. Ordinarily before the Spirit of the Lord lifted up the standard of peace, he displays the standard of M^ar in and against the soul, whereby it is roused and awakened out of the lethargy of carnal peace and security ; the lying refuges, in which the man was trusting, are shaken and overturned. By nature, the strong man of sin keeps the house ; for Satan, the god of this world, " while he keeps the house, the goods are at ease," and the man is carried away Avith the flood in a pleasant dream, crying, " Peace, peace, while sudden destruction is at the door." But, I say, ordinarily the Spirit of the Lord comes as a Spirit of bondage unto fear ; taking some of the thunderbolts from Mount Sinai, he darts them in upon the heart, whereby the sinner's carnal peace is broken and disturbed, the high imaginations of a righteousness by the law and of peace with God upon that footing, are cast to the ground. This we see exemplified in the apostle Paul, he " was alive with- out the law; but Avhen the commandment came," when the law was set home in its spirituality, " sin revived, (says he), and I died ;" q. d. All my vain confidences of righteousness by the law fell down ; I found myself stripped of my fig-leaf coverings. Try by this. Has the Spirit of the Lord shut you up to the faith ; straitened you so with law-terrors, that you saw no relief in heaven or in earth, but by fleeing unto Christ, who is the last refuge that ever a guilty sinner will run to ? 2. If ever the Spirit of the Lord effectually lifted up the standard BO as to drive back the enemy, the everlasting doors have opened at his summons, and there has been a surrender of the heart and soul to the Lord. Have you been made to lie down at the foot of adorable sovereignty, like a poor supplicant, crying, with Paul, " Lord, what wilt thou have me to do ? " or, Avitli the jailor, " What sliall I do to be saved?'' Lord, will the soul say, I put a blank in thy hand, I am content to fall in with any method of salvation that thou wilt prescribe. I have hitherto been building castles in the air, expecting salvation in a way of my own devising; but I find the bed too short for me to stretch myself upon, the covering too narrow to wrap my naked soul in. 1 see myself upon the point of everlasting ruin, and of falling an eternal sacrifice to avenging justice. O, shew me a city of refuge. 0, lead me to the place where thou causest thy flock to rest. 0, how shall I have peace with God ? for I see it is hard for me to kick against the pricks. THE POWERS OF HELL, AND THEIR AUXILIARIES. 79 There is no prospering, by hardening myself against him ; and therefore I yield to his summons, and surrender myself wholly unto him to be saved in the way that he thinks fit. 3. If the Spirit of the Lord has lifted up the standard effectually in thy heart, thy soul has been filled with a silent wondering at the first sight of the standard, I mean, at the first view of the glory and excellency of Christ ; so that you could not but OAvn with the spouse, that he is indeed " white and ruddy, the chiefest among ten thousand ;" or, as in the margin, " the standard-bearer among ten thousand," Song v, 10. The name of Christ, Is. ix. 6, would readily ring like sweet melody in thy heart and soul, " Unto us a child is born, unto us a son is given, and his name shall be called Wonderful." Usually, at the first appearance of Christ to the soul, after it has been wading through the clouds and darkness of j\Iount Sinai, there is something of an ecstacy of admiration seizes the poor creature. He wonders at the person of Christ, wdien he sees him to be Emmanuel, God-man : " Without controversy, great is the mj'stery of godliness, God manifested in the flesh." He wonders at his love and loveliness; he wonders at the beauty of holiness that shines in him ; he wonders at the everlasting righteousness he has brought in ; he wonders at the victories that he has w^on, and at the redness of his cqyparel, Is. Ixiii. 1, 2. In a word, the soul wonders at the bright constellation of divine and human excellencies that centre and meet in him. If it be thus with thee, poor soul, it is an evidence that the Spirit of the Lord has lifted up the standard in thy heart. 4. If the Spirit of the Lord has lifted up the standard in and over thee, the iron sinew of tliy will has been bended in the day of the Mediator's power : Ps. ex. 3, " Thy people shall be willing in the day of thy power." The language of our hearts by nature is, " We will not have this man to reign over us. As for the word of the Lord that thou hast spoken, we will not do it." But, O, whenever the Spirit of the Lord lifts up the standard, there is such a sweet irresistible power comes along with the discovery, that the heart, which was like an adamant, is melted like wax in the midst of the bowels ; it becomes pliable unto the promissory, preceptive, and prc^.dential will of God. As for his promissory will, when the Spirit of the Lord lifts up the standard, the sou] sweetly yields to that ; when God says, " I will be their God, I will be to tliem a Father, I will take aw^ay the heart of stone, I will put my Spirit within them," &c., the soul sweetly falls in with every clause of the covenant, sa^dng. Amen to every part of it. As for his precep- tive will, when the Spirit of the Lord lifts up the standard, the soul falls in with that also, according to the promise^ Ezek. xxxvi. 27, " I wdll cause them to walk in my statutes, to keep my judgments and do them." Although the man did formerly cast away all God's bonds, saying, with proud Pharaoh, " Who is the Lord that I should obey him?" yet now he is content to have the yoke of Christ's law wreathed about his neck, and written upon the tables of his heart. He has frequently that prayer of David's in his mouth, 80 THE STANDARD OF HEAVEN' LIFTED UP AGAINST "0 that my ways were directed to keep thy statutes! Let my heart be foimd in thy statutes, that I be not ashamed." As for his providential will, the heart yields to that also, saying, " Here am I, let him do to me as seemeth him good. The Lord giveth, and the Lord talceth away ; blessed be the name the of the Lord." Under favourable providences lie is ready to bless the Lord, saying," ^yhat am I or my father's house that I am brought hitherto ? " Under frowning dispensations he is ready to say, " I will bear the indigna- tion of the Lord, because I have sinned against him. I was dumb with silence, I opened not my mouth, because thou, Lord, didst it." 5. If the Spirit of the Lord has lifted up the standard in and over thee effectually, thou hast been determined to lift up the standard of war against all Christ's enemies : and the war between thee and them will be, like that between Amalek and Israel, irreconcileable ; the war will be turned to a rooted hatred of sin, and all the works thereof; for there can be no agreement between God and Belial, between the works of the Spirit of the Lord, and the works of the Prince of the power of the air : Ps. cxxxix. 21, 22, " Do not I hate them, 0 Lord, that hate thee ? And am not I grieved with those that rise up against thee ? I hate them with perfect hatred." And whenever Satan or the world would tempt thee to prove false to thy standai'd, or to yield to their solicitations, thou wilt be ready to start back, and say, with Joseph, " How shall I do this great wickedness, and sin against God ? " " Depart from me, all ye evil doers ; for I will keep the commandments of my God." 6. For trial, I ask this question, Whether hast thou on the livery of the soldier who fights under the standard, which the Spirit of God lifts up ? I remember it is said of Christ, the standard-bearer among ten thousand, that he is u-Mte and ruddy. The same may be said in some respect concerning all that war under his colours ; they are ruddy, in respect of justification ; white in respect of sanc- tification. (1.) I say, they are ruddy, in respect of justification, because Christ's vesture, which was dipt in l)lood, is upon them, " They have washed their garments in the blood of the Lamb." This was the best robe that was put upon the prodigal, whenever he entered his father's threshold. So then I ask, Have you put on the red livery of imputed righteousness '? Has the blood of Christ cleansed you from all sin ? The soldiers of Christ submit to the righteousness of Christ. Yea, this is one of the mottoes of the standard which you have, Jer. xxiii. 6, " This is his name whereby he shall be called. The Lord our righteousness ; " and all the soldiers get their name from this motto and livery. And whenever you fall under challenges for sin, from the law, conscience, justice, or the world, you will find no ease or relief on this side of the blood and righteousness of Christ ; no healing till the Sun of righteous- ness arise with it under his wings. (2.) Christ's soldiers, as they are ruddy in respect of justification, so they are white in respect of sanctification. I remember we are told, Rev. xix. 14, that '' tlie armies which are in heaven followed the Lamb, upon white, horses, clothed in fine linen, white and clean." And in the day of THE POWERS OF HELL, AND THEIR AUXILIARIES. 81 liis armies, his volunteers are said to " shine with the beauty of hoKness," Ps. ex. 3. Hohness to the Lord is the motto of the standard, and hohness to the Lord is the beautihil hvery where- with tliey are all adorned. Tliis is not to be understood, as if they were perfect in holiness in this life ; no, the saints are only '' fair like the moon," which hath a great many spots : but, then, holiness in its perfection is that which every saint is breathing after, saying, with Paul, " I forget those things which are behind, and reach forth unto those things which are before," &c. ; and it is a gTief of heart to them that they cannot be more holy. This makes them groan under the remains of sin, saying, with Paul, " Wretched man that 1 am," \\i our eyes are upon WILDERNESS OF THIS WORLD TO THE HEAVENLY CANAAN. 14,3 thee." Faith has a way of -wielding the arm of Omnipotence in a time of danger ; and then, it cries, " Through Itod we shall do vaHantly : for he it is that shall tread down om- enemies. We Avill be joyful in thy salvation, and in the name of our God wo will set up our banners." And when it is proper to make a retreat, faith turns unto its stronghold, which is the name oftJie Lord. htlily The wilderness is an unsettled place, where a person undergoes a variety of dispensations, turnings, and windings, in their lot. Well, faith is of particular use to the believer in this case, in regard that, like an anchor sure and stedfast, it enters within the vail, and keeps the soul steady and firm under all vicissitudes and temptations: hence Paul, ''I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound : every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need." Faith keeps the soul " stedfast and unmoveable, always abounding in the work of the Lord, knowing that its labour shall not be in vain in the Lord." WiJy^ A wilderness is a place of manifold thorns and trials : " In the world ye shall have tribulation." Now, faith is of singular use here also ; for it sees and considers, that this is the lot that God has ordered ; that he will bring good out of all afflictions ; that they are but lirjltt, and " for a moment, and not Avorthy to be compared with the glory that is to be revealed :" and with the views of this future glory it balances all the afflictions of a present life. Thus you see that a life of faith is adapted and suited unto a wilderness- lot ; and therefore let us take the example of the spoi^se here, come vjjfrom tlip inhJei'nesfi , Icanincjupon the Z^e^oiYt/jliviug by faith upon him. Mot. 2. To encourage and engage you to a leaning on Christ by faith, as you come up from the wilderness, consider, believer, that he is thy Husband and Bridegroom ; there is a marriage-relation between thee and him ; and should not this encourage you to lean upon him? It is under this consideration that the spouse here takes him up, nhe comes up from the wilderness.! leaning upon her beloved. And, to encourage faith in him under this relation, will you only consider the particulars following. 1^^, Consider, that he took thee for his bride and spouse when thou wast in a wretched and miserable plight, LIind,poor, and naked, having the hue of hell upon thee : Ezek. xvi. " AVhen I passed by thee, and saw thee in thy blood, I said unto thee, Live ; and thy time was a time of love," &c. When thou wast lying among the 2JofSf he loved thee ; and he loved thee so dearly, as that he bought thee off from the hand of justice with the price of his precious blood: "He loved me, and he gave himself for me," says Paul. And should not this encourage thee to live and lean on him in thy journey through the wilderness ? 2dly, He gave thee thy marriage clothes. When thou hadst not a" rag to cover thee, he " clothed thee with white raiment, that the shame of thy nakedness might not appear:" hence is that song of the Church, Is. Ixi. 10. "I will greatly rejoice in the Lord 144 THE BELIEVER'S JOURNFA' FROM THE my soul slifill be joyful in my God ; for he hath clothed me with tlio garments of salvation, ho hath covered me with the robe of rigliteousness, as a bridegroom decketh himself witli ornaments, and as a bride adorneth herself with her jewels." And Ezek. xvi. 7. 10. 12. 13. Now, should not the consideration of this kindness encourage thee to lean on him as thy beloved ? 3f%, Consider,'' that in the marrage-contract of the new covenant he has made over himself and all that he is, and all tliat he has, unto thee : " All things are yours ; for ye are Christ's, and Christ is God's." There he'says, " Thy Maker is thine Husband ; I will betrothe thee unto me for ever, in faithfulness," &c. Atlily, Consider the closeness and intimacy of tlie union between him and thee, and let this encourage thee to lean and live on him by faith. It is far more intimate and dear than the union between husband and wife among men ; for they indeed are one fefih, but ho is one hodij and one spirit with his spouse ; he is in them, and they are in him. And by virtue of this intimate union, thou hast a title to him and his whole purchase. As the wife, when married to a man of a liberal estate, may look to his lands and lodgings, and say, this house is mine, and this land is mine, and such and such things are mine, for they are my husband's, and he is mine, and I am liis : so may the believer, by virtue of his marriage-union with the Son of God, when he looks to heaven, he may say, that this is my habitation ; when he looks to the earth, he may say. This is my inns ; when he looks to the angels, he may say, these are my guards ; when he looks round about him, he may say, all things are mine, for they belong to my blessed Husband, who is heir of all things, and I am heir of God through him ; his righteous- ness is mine to justify me, his grace is mine to sanctify me, his Spirit is mine to comfort me, his covenant is mine, for it was made with him, and with me through him, &c. ^thhj, Consider that thy blessed Husband, believer, he calls thee to lean upon him, he counsels and encourages thee to depend -on him as thou comest out of tlie wilderness ; he speaks to his spouse in a kindly way, saying, " Cast thy burden upon the Lord, and ho will sustain thee : Cast all your cares upon him, for he careth for you : Trust in him at all times, ye people, pour out your hearts be- fore him," &c. Qtlih}, To encourage thy dependence on him in the wilderness, consider his tender sympathy with tliee under all thy ailments and infirmities. Thou art as dear to him as tlie very '' apple of his eye," and he has " thee set as a seal on his heart and his arm," and he is " touched with the feeling of thy infirmities ; he gathers the lambs with his arms, ho carries them in his bosom, he gently leads those that are with young; and he giveth power imto the faint, and increaseth strength to them that have no might." Lastly, If you do not lean on him, you will siu'ely faint and fag, and sit up in thy journey througli the wilderness ; but if thou lean and rest on him, " thou shalt renew thy strength, and mount up with wings as eagles," thou shalt run and not be weary, and walk WILDERNESS OF THIS WORLD TO THE HEAVENLY CANAAN. ' 145 and not faint, till thou come to Zion, with songs. Now, let all these considerations encourage you to come up from the wilderness, leaning on your beloved. III. To shut up this discourse, it may be asked, What advice do you give us, in order to our living a life of faith, or our leaning on the beloved, as we come up from the "wilderness ? I answer in general, that there is a threefold object that must be kept in view, in order to our living by faith ; and every act of saving faith terminates upon all the three in their proper order. 1. There is the promise. 2. There is Christ in the promise. 3. Upon God in Christ. True faith can want none of them, and it is not a right faith that misses one of them. The promise is but a cypher with- out Christ ; and Christ is no Christ without we take God up in him. Faith cannot fix upon Christ without the promise, and it cannot fix upon God but as he is in Christ : take away the promise, and you take away Christ ; and take away Christ, and you take away God ; for God is no God to a sinner, but as he is in Christ. So then, of necessity, these three grand objects of faith must be taken in, and taken up, in order to a life of faith. And therefore I shall endea- vour to shew how faith is to act upon every one of them, by an- swering a threefold question. 1. How faith is to act upon the promise of the word, which is the next and immediate object of faith ? 2. How it is to be acted upon Christ ? 3. How it is to act upon a God in Christ ? Quest. 1. What counsel or advice do you give us, in order to our living by faith upon the promise, which is the next or most im- mediate object of faith ? I answer, in order to your living by faith upon the promise, I give you these few advices following : In your reading of the scriptures, collect the promises, and gather them, pick them up ; for " by these do men live, and in all these is the life of your souls." By the "great and precious promises" w© are made " partakers of the divine nature," &c. Treasure them up in your minds, for they are the fuel of faith ; and faith can as little act without the promise as fire can burn with- out fuel. And therefore let your minds be, like the pot in the ark, always full of the manna of the word. A promise hid in the heart will do you service when you have neither access to read nor hear, &c. Be frequently meditating on them, and rolling them like a sweet morsel under your tongue. " While I was musing, the fire burned," says_ David. Faith, which works by love, is set a- work by serious meditation.^ The promises are the sweetest lines in Christ's love- letters to his spouse : there is majesty in the command, severity in the threatening; but love and mercy predominates in the pro- mise," &c. Be frequently pleading the promise in prayer. The promise is God's bond, and God's bond is to be pursued in the court of grace, at the throne of grace : " For these things I will be inquired of,'' &c. This was David's way : " Remember the word upon which thou hast caused me to hope," &c. VOL. II. K 146 IlHE BELIEVER'S JOURNEY FROM THE Study to know and be persuaded, that the promise of God is a notable and excellent security. And this appears from this con- sideration ; it is the word of God " who cannot lie," &c. ; it is his registrated word, &c. ; it is his sealed word, &c. ; he has given cau- tion that his word shall be good, &c. ; he gives the earnest of his word, the holy spirit of promise, &c. ; he has added his oath to it, &c. ; he has attested it by the three that bear record in heaven, &c. I advise you to take up the promise as delivered and indorsed unto you : " To you is the word of this salvation sent : The pro- mise is unto you, and to your seed," &c. Heb. iv. 1. " Let us fear lest a promise being left us," &c. Take up the promise as the genuine thought and picture of his heart, and that he really thinks as he speaks ; for unbelief is ready to suggest, that he says one thing, and thinks another. Be aware of this, it is an imputation upon man to do so, and the use of words is lost if men do not think as they speak : far less are we to ima- gine that there is any disingenuity in a God of truth ; no, no, his words correspond to his mind, &c. Be persuaded that it is an easy thing for God to fulfil his pro- mise. There is no such distance between God's saying and work- ing, as we are ready to imagine, Ps. xxxiii. 9, " He spake, and it was done," &c. Unbelief represents the promise as a thing diffi- cult or hard to be performed ; but it is quite otherwise : saying and working is all one with God ; he commands " things that are not, as if they were." In pleading the promise, beware of limiting the Holy One of Israel. To clear this, take these two cautions : 1. Beware of being peremptory in expecting what is not absolutely promised, &c. 2. Do not always expect a present accomplishment of the promise, but wait ; for " the vision is for an appointed time," &c. " He that believeth does not make haste," &c. When faith cannot get fixed upon the conditional promise, then let it go to the absolute, where the condition mentioned is ay to be found, &c. Take care that, in acting faith upon the promise, you always remember the relation between Christ and the promise ; for " all the promises are in him yea, and in him amen." ]\[any break their necks upon the promise, by separating between Christ and the promise ; Christ is the Alpha and Omega of all the promises. Quest. What is the relation between Christ and the promise ? Ans. 1. Christ is to be considered as the first heir of all the promises. Adam was the heir of the promise of life made in the first covenant, Avliile he continued in his obedience; but he lost his heirship to himself and his whole tribe by the fall : Christ, as the second Adam, steps in, and fulfils the command of the first covenant, and undergoes its penalty in our room ; and so he be- comes a new heir to the promise of eternal life, and of everything pertaining to it. Now, our title to the promise comes in through him, through his obedience, and death, his everlasting righteous- WILDERNESS OF THIS WORLD TO THE HEAVENLY CANAAN. 147 ness ; so that, in believing the promise, we must at the same time submit to his rig-hteousness. 2. Christ is to be considered as the great blessing contained in all the promises ; hence called, in a way of emineucy, " The mercy promised to the fathers." What was the first promise in paradise, but Christ the seed of the woman? What was the promise to Abraham, but Christ, " in whom all the nations of the earth were to be blessed? " And when he is promised, all is promised; for he is all in all. There is not a promise in the Bible, but has less or more of Christ in it. In a word, Christ himself, as contained in the word of faith, draws all the blessings of heaven and a long eternity after him. Christ is to be» considered as the glorious fountain and treasury, in whom all the promised blessings are hid. He it is in whom all the treasures of grace and glory are hid ; and it is out of his ful- ness that we receive all promised grace, &c. 4. Christ is the foundation and ground upon which they all stand. The believer and the promise stand upon the same foun- dation : " Behold, I lay in Zion a foundation." And all the pro- mises are founded upon him, upon his blood and satisfaction, with- out which never a promise had been given out by God to any of the children of men. And faith, in improving the promise, leans upon this foundation, stands upon this ground : jxist as a man leaning upon a staff, he sets the staff upon the ground, and so leans upon the staff; for except the staff lean to the ground, it will not support us ; so unless the staff of the promise be set upon Christ as its proper ground, it will do us no service. And I fear a defect here is the ruin of many gospel-hearers : they pretend to lean to God's promise, but in the meantime they do not set the staff of the promise upon Christ, and his satisfaction and inter- cession ; and so they and their faith fall into hell together in the , end. Thus I have given you some advices, in order to your improvement of the promises in a way of believing. Quest. 2. How is faith to act upon Christ in the promise, or by virtue of the promise ? for, as I told you, all the promises are in him, and he is in all the promises. For answer to this, I would have' you know, that, in every promise of the word, Christ is represented as clothed or vested', with one or other of his mediatory ofiQces of prophet, priest,^ or king ; he is made of God unfa us wisdom as a prophet, righteousness as a priest, and sanctification as a king ; and in one or other of these offices he gives out all the sure mercies of David, all the blessings of a covenant of grace. And therefore, in order to your living by faith upon Christ in the promise, take the few following advices : 1. Study to be well acquainted with the person and offices of Christ. Study, I say, to be well acquainted with the dignity and excellency of his person, as he is " Emmanuel, the Word made flesh, God manifested in the flesh ;" for upon the excellency of his person depends the validity of the whole of his undertaking as our 148 THE BELIEVER'S JOUKNBY FROM THi: KecTeemer. Without this be kept in the soul's view, it cannot but wander in the dark, without knowing where to fix ; we will be fair to mistake a shadow instead of a substance, without we have becoming views of the excellency of a Redeemer's person. But then, I say, we must study to know him, not only in his person, but iji his oflices wherewith he is vested ; for faith, or trust, has a respect unto a person vested with some office or other. As when you employ an advocate, you trust the person as clothed with that office ; when you employ a physician, you trust the person as clothed with that office ; and when you employ a minister, you trust his person as clothed with the ministerial office ; so here when we employ Christ, or lean upon him, we trust him as clothed with his prophetical, priestly, or kingly offices. And therefore, in order to the life of faith, study to be well acquainted with the person of Christ as vested with these offices, and Avhat it is that we are to expect from him as clothed with these offices. Quest. What has faith to expect from Christ as a prophet ? Ansiv. As a prophet he reveals his Father's will by his word externally, and by his Spirit internally ; and therefore faith eyes him for instruction in the things of God, &c. As a prophet, " he received gifts for men, and gives apostles, prophets, pastors, and teachers ;" and therefore faith looks to him for "pastors according to his heart," and for his blessing upon the word and ordinances dispensed by them, for the edification of his body, &c. As a pro- phet, he received the Spirit, and all his influences ; and therefore faith looks to him in this office for the Spirit to " lead into all truth," to rend the vail, dispel darkness, and to lead in the way we know not. Quest. What has faith to expect from Christ as a priest ? Ansio. As a priest, he satisfies justice, redeems from the curse of the law, from hell and wrath. As a priest, he " brings in ever- lasting righteousness, and makes intercession for the transgressors, opens the way to the holiest." And hence faith has ground to expect from him the benefits of his purchase, every mercy of the covenant, as the price of his blood, and the fruit of his intercession. Quest. What has faith to expect from Christ as a king? Answ. As a king, he gives forth his laws, and a heart to obey them ; and therefore faith expects that he will mould heart and life in a conformity to liis will, according to that promise, " I will write my laws in their hearts," &c. As a king, he subdues his and his people's enemies ; and therefore faith looks to him for victory over sin, Satan, and the world, &c. As a king, " the government is upon his shoulders," and he rules in the midst of his enemies : and therefore faith expects that all shall be well, according to his promise, Rom, viii. 28. " All things shall work together for good, to them that love God," &c. As a king, he gives peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end : and therefore faith expects all these things from him, as vested with a kingh oflice. Tlxus you Be© what excellent matter faith has to work upon, when it WILDERNESS OF THIS WORLD TO THE HEAVENLY CANAAN 149 views the person of Christ, as clothed with his prophetical, priestlj, and kingly offices. Now, in order to your living by faith on him, study to have a clear uptaking of his person, God-man clothed with these offices. 2. Another advice I give you, consequential to the former, is this, Study to know and be persuaded that these offices of Christ are purely relative, that is, they are not for his own, but for our advantage ; it was for us that he took these offices upon him, and it is for our benefit that he exercises them. Yea, in some respect, these offices depend on us as one relation depends upon another ; for as there cannot be a father without a child, so Christ could not be a prophet without there were ignorant sinners to instruct ; he could not be a priest without there were guilty transgressors foi* whom he might satisfy and intercede ; he could not be a king, without subjects to govern. So that these offices of Christ are purely relative ; he is a prophet for us, a priest for us, and a king for us : hence, 1 Cor. i. SO, " he is made of God unto us (not to him- self, but to us) wisdom, righteousness, sanctification, and redemp- tion." 0, what strong ground has faith to lean upon, when these offices of Christ are taken up in this view and relation to us ! 0, will faith say, I will trust him for illumination and instruction, because he is a prophet for to instruct the ignorant ; I will trust him for pardon, peace, and reconciliation, because he is a " priest ordained for men in things pertaining to God ; " I will trust him for sanctification, and victory over death, and sin, and Satan, and the world, because he is given for a commander and king to the people : he will instruct me, he will justify me, he will sanctif}'-, and subdue mine iniquities, because he is my prophet, priest, and king. 3. Be persuaded, that Christ executes all these offices as a duty or a trust committed to him. When a man is clothed with any office, he is obliged to discharge the duties of that office ; and he is unfaithful to his trust, if he do it not. His Father's command- ment is upon him to this purpose, and therefore called his Father's servant: "This commandment (as a servant), he received from the Father." And not only his Father's command, but his own voluntary engagement, Ps. xl. 6. *' Mine ears hast thou bored." Now, is it to be once thought or imagined, that Christ will fail in the duties of his offices, which the Father commanded him, and which he himself has voluntarily engaged with? 4. Let faith begin first to act upon the priestly office of Christ; for this is the basis and foundation of the other two, Is. liii. at the close, Phil. ii. 8-10. Psal. ex. last. The priest under the law, he had the Urim and Thummim in his breastplate, and a crown upon his headj to learn us, the kingly and prophetical offices, of which these were the badges, were both founded on the sacerdotal or priestly office. So then, study to improve Christ, as a priest and propitia- tion, set forth in the glorious gospel, to be applied by faith ; and then it will be easy to believe that he is thy jDrophet and king. If thou canst believe that he suffered and satisfied for thy sins, it will be easy for thee to believe, that as a prophet he will wash 150 THE BELIEVERS JOURNEY FROM THE thee, and as a king he will sanctify, and subdue thine iniquities. Yea, know, Sirs, for your encouragement, that the very end why Christ purchased grace and glory by his blood was, that it might be offered unto all, and actually applied unto every soul that believes in him. So then, let faith ground first upon the priestly office of Christ, and upon that foundation claim the benefit of his other oflices. 5. Remember how afl'ectionately Christ executed these offices upon earth, and this will be a strong ground to believe that he will not neglect them, now that he is ascended into heaven. He had a great desire to be sacrificed, Luke xii. 50. " I haveabaptismto be baptised with, and how am I straitened till it be accomplished!" He longed to be dipt in the Red sea of his Father's wrath. The word signifies that his soul was hig or sicelled within him with desire. He had not only desire, but delight in his mediatory work : " I delight to do thy will, 0 my God." Yea, he rejoiced in spirit when the time of his suffering drew near. Now, may faith argue. Did Christ execute his offices with such desire, delight, and joy, in a state of humiliation ; and will he not much more do it in a state of exaltation ; Yea, surely he will ; for he is " Jesus Christ, the same yesterday, and to-day, and for ever." 6. Consider, that both the Father and the Holy Ghost are en- gaged for the execution of these offices of Christ. The Father is engaged, because he ordained him to these offices, and ordained him with the solemnity of a decree, Psal. ii., and with the solemnity of an oath, Psal. ex., and with the solemnity of a proclamation from heaven, Matt, iii., at the close, " This is my beloved Son, in whom I am well pleased ; hear ye him." Now, may faith say, was Christ ordained with such solemnity to his mediatory offices by his Father ; and will not the Father see to the execution of them with respect to my soul, that puts its trust in him? Again, as the Father, so the Holy Ghost, is concerned in the execution of these offices. The Holy Ghost furnished him with gifts and graces for this very end : Is. Ixi. 1. " The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to pro- claim liberty to the captives, and the opening of the prison to them that arc bound," &c. Now, will ever the Spirit of the Lord lose his labour? No, no : God has " put his Spirit upon him, therefore he will bring forth judgment to the Gentiles, and the isles shall wait for his law." Thus you see, that faith has all the security that Heaven can afford for the execution of his olfices. Thus, then, come up from the wilderness, leaning vpon the beloved. Quest. 3. How is faith to act upon a God in Christ, who is the ultimate object of faith ? A71SIC. In these particulars, to let faith view a golden Christ, in a way of appropriation, as its own God. This we find has been the way of the saints in all ages and generations ; it still lays claim to God in Christ, with its appropriating jng, &c. Ps. xvi. 2. " 0 my soul thou hast said unto the Lord, Thou art my Lord." And, ver. 5, WILDEKNESS OF THIS WORLD TO THE HEAVEKLY CANAAN. ISl " The Lord is the portion of mine inheritance, and of my cup," &c. And Ps. Ixxiii. 26. " M}^ flesh and my heart faileth: but God is the strength of my heart, and my portion for ever." And if you ask, Upon what ground doth faith go, in laying claim to a God in Christ as its own God ? I answer, It goes upon the ground of his assuming our nature in the person of his eternal tSon, and the covenant-grant and promise through him ; '■ I am the Lord thy God ; I will be your God, and ye shall be my people." Faith sets to its amen unto the grant, and says, " This God is my God for ever;" and it shall be so, because he has said it; and " Has he said it, and will he not do it? hath he spoken it, and shall it not come to pass. 2. Having fixed thy claim unto a God in Christ as thy own God, then proceed to take a view of all his attributes and perfections ; for every one of them (as I shewed before) is a pillar and strong rock, on which thy faith may lean with the greatest confidence and security, even " though the earth should be removed, though the mountains should be cast into the midst of the sea." 0, will faith say, my God is a God of infinite power, and " doth whatever pleaseth him in the armies of heaven, and among the inhabitants of the earth ;" and this power is through Christ engaged for my preservation, " He Avill hide me as in a pavilion in the evil day." My God in Christ is a God of infinite wisdom ; and therefore he will lead me in the way I knoio not, and make me zvise to salvation. He is a God of infinite justice ; and therefore, having accepted a satisfaction for my sins in the Surety, he is " faithful and just in forgiving;" he will "blot out mine iniquities as a cloud," &c. He is a God of unspotted holiness ; and therefore he will sanctify me according to his covenant ; " I will sprinkle them with clean water," &g. He is a God of infinite bowels and mercy; and there- fore he will pity and pardon me, and " hear me when I cry," &c. He is a God of infinite faithfulness, this is the " girdle of his loins and reins ;" and therefore he will not suffer his promise to fall, " his covenant he will not break," &c. Thus faith leans and rests on the divine attributes as they are manifested in Christ. 3. Faith leans upon a God in Christ, as one that is infinitely bountiful and liberal ; and argues, as the apostle doth, Rom. viii. 32, " He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?" Faith sees that his treasures can never be diminished, far less can they be spent or exhausted ; and, 0, how heartsomely doth faith lay claim to these treasures, when it hears him saying, as James i. 5, " If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not : and it shall be given him." 4. Faith views the providence of a God in Christ as calculated and designed for the advancement of his OAvn glory, and levelled at the good of them that love him : and this quiets the soul amidst all the reelings and shakings of this lower world. " The Lord reigneth, let the earth rejoice : let the multitude of isles be glad thereof." 152 THE TRUE SUBSTANCE AND STRENGTH 5. Lastly, Faitb,' acting* upon a Godlm Christ, will see an eternity of happiness beyond time, in the immediate fruition and enjoy- ment of him ; hence is that of David, Ps. Ixxiii. 26. " My flesh and my heart faileth : but God is the strength of my heart, and my portion for ever." THE TRUE SUBSTANCE AND STRENGTH OF A CHURCH AND NATION. TWO SERMONS!, PREACHED AT THE ADMINISTRATION OF THE SACRAMENT OF THE LORD'S SUPPER AT DUNFERMLINE, JUNE 10 AND 11, 1733. IsA. vi. 13. — So the holy seed shall he the sicbstance thereof. IN this chapter we have, /rs^, An awful vision of God made unto the prophet Isaiah. He got a view of the infinite Jehovah, in the person of his eternal Son ; for so Christ himself explains it, John xii. 41. " These things said Esaias, when he saw his glory." Christ had a glory with the Father before his incarnation, yea, before the world was ; and Isaiah got a view of this glory. Quest. What did he see? Answ, 1. He saw his throne, high and lifted up. 2. He saw his temple, his church on earth, filled with the train of his glorious excellencies. 3. He saw the bright attendants that surround his throne, cherubims and seraphims, covering their faces with their wings, because of the dazzling floods of glory that broke out from his presence. 4. He heard some of their anthems, or songs of praise, whereby they celebrate the glory of his unspotted holiness ; and then fall a-wondering, that the brightness of that glory should ever shine in this lower world : O, say they, " the whole earth is full of his glory," ver. 3. They are not surprised to see his glory shining in heaven, where sin never entered : but to see the glory of God shining through a Vail of flesh, and displayed in this dunghill- world of sin and misery, is what fills them with eternal wonder. Secondh/, Wc have the eftects of this vision. 1. Upon the temple ; where, it is like, Isaiah got the manifestation, ver. 4. ''The posts of the door moved at the voice of him that cried, and the earth shook, and the house was filled with smoke." A cloud was cast over the face of his throne, and the posts and pillars of the temple fall a- trembling, as a signal of the destruction of the city and temple ; first by the Babylonians, and afterwards by the Romans. 2. Upon this the prophet is struck with consternation at the sight of the divine glory, ver. 5, " Wo is me, for T am undone, because I am a man of unclean lips, and I dwell in the midst of a people of un- clean lips : for mine eyes have seen the King, the Lord of hosts." 3. We have the silencing of the prophet's fears by the good and comfortable words which the ang(.'l spake unto him ; and a sign given him of the remission of his sin, as a preparation for his con- OF A CHURCH AND NATION. 153 vei'se with God, ver. 6. 7. " Then flew one of the seraphims unto me, having a Hve-coal in his hand, Avhich he had taken with the tongs from off the altar. And he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged." 4. We have an awful commission givennm- to the prophet. An inquiry is made by a Trinity, for a man that would bear the commission ; the prophet oli'ers himself: ver. 8. " Whom shall I send, and who will go for us ? Here am I, (says the prophet), send me." The prophet is a volunteer in his Maker's service, ready to encounter the greatest difficulties in the work ; he knew, that if he had God's commission, he should have his countenance and assistance ; he sends none a warfare upon their own charges. The Lord takes the prophet at his word, and gives him his commission, ver. 9. to the close. Where he gives him to understand three things, (1.) That the generality of the people to whom he was sent, would turn a deaf ear to his message, which would be followed with a judicial stroke of blindness, deadness, and stupidity, ver. 9, 10. (2.) That the consequence of this would be their utter ruin, ver. 11, 12. (3.) That a remnant should be spared as a monument of divine mercy, ver. 13. " But yet in it shall be a tenth, and it shall return, and shall be eaten ; as a teil-tree, and as an oak whose substance is in them, when they cast their leaves :" so tJie holy seed shall he the substance thereof. Where, in general, you may see, that, in the worst of times, in the times of the greatest defection and backsliding, God has a little remnant that keep their garments clean, and that in the midst of the most sweeping and desolating calamities he will take special notice of for good. More particularly, we have four or five things asserted in this verse, with respect to the Lord's remnant. 1. That the remnant will be but small, " In it shall be a tenth ;" a certain number put for an uncertain : a very small number, in comparison of the multitude that shall perish in their unbelief, and be slain in the common calamity. The tenth or tithe was God's proportion under the law, consecrated for his use. Observe, that, among the multitude of mankind that fall to the devil's share, God's remnant are but a small number ; his flock is but a little flock, like the gleanings after the vintage. But yet them he will not want, though he should invade hell to recover them : Is. liii. 12. *' I will divide him a portion with the great, and lie shall divide the spoil with the strong." And this portion, this remnant, shall be consecrated to his service and honour, as the tenth was under the law. 2. It is asserted of this remnant, that they shall return / that is, they shall return from their sins and backslidings, and the common defections and backslidiugs of the church of Israel ; and they ex- cite one another, saying, " Come and let lis return unto the Lord: for he hath broken, and he will bind us up," Hos. vi. 1. And they shall return also from their captivity in Babylon to their native land ; and when God turns back their captivity, it will be refresh- ing like south-running streams of water. 154 THE TRUE SUBSTANCE AKD STRENGTH 3. It is asserted of this remnant, that it shall he eaten • that is, (say some), this remnant, after they return, shall be eaten, con- sumed, or devoured a second time by the kings of Assyria. Observe, that God's remnant when they are delivered out of one trouble, they must lay their account with another ; when they have run loith the footmen, tli^y must contend with horses. Or, as some, particularly Henry on the place, understands it, shall he eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house. The saving of this remnant shall be meat to the faith and hope of them that wisli wxll to God's kingdom and interest. 4. It is said of this remnant, that it shall be " as a teil, and as an oak whose substance is in them, even when they cast their leaves." As if he had said, though they may be stripped of their outward prosperity, and share of the common calamity ; yet they shall re- cover like a tree in the spring, and sprout and flourish again : although they fall, they shall not be utterly cast down; for "there is hope of a tree, though it be cut down, that it will sprout again,"- Job. xiv. 7. 5. That this distinguished remnant shall be the stay and support of the public interest ; The holy seed shall be the suhstance thereof. AVhere we may notice two things. 1st, A description of God's little remnant ; they are the holy seed. 'idly, The bulk they bear in the land, or in God's view, however little account may be made of them by the men of the world ; though they be the dross and otf-scouring of the earth, in the view of men ; yet, before the Lord, they are the suhstance thereof. For the, ^rs^ of these, the designation given unto God's remnant, the holy seed. Some by the holy seed understand Christ; who is sometimes called the seed of the woman, the seed of Abraham, sometimes the seed of David according to the flesh, and he, before his coming in the flesh, was the substance or strength of the Jewish nation ; that nation was preserved from utter ruin till the Messiah should come of it; hence is that of the prophet, Is. Ixv. 8. "Destroy it not, for a blessing is in it;" and when once that blessing- was come, in whom men were to be blessed, the nation and church of the Jews was soon destroyed and cut off. Others, by the holy seed, understand the godly remnant that were among that people. These are frequently in scripture spoken of under the notion oi'seed; Psal. xxii. 30. " A seed shall serve him, it shall be accounted to the Lord for a generation." And Is. Hii. 10. *' He shall see his seed." And then they are called a holy seed ; because they are renewed after the image of God, in knowledge, righteousness, and holiness ; separate from the rest of the profane world, who were carried down the stream both of personal and public j)rovocation. 2dly, Notice the bulk and room this holy seed bears in God's view, however much they may be despised in the eyes of the world ; they are the sui'Stance thereof that is, of the church and nation. Some think, that in this last clause the former metaphor OF A CHURCH AND NATION. 155 of a tree is still continued. The body of the Jewish nation is compared to a tree, common professors nnto the leaves of a tree, which in the autumn and winter are blown away in a storm, and driven hither and thither with the wind ; but the lioly seed, or God's remnant of believers, or sanctified souls, are like the trunk or stem of the tree, which remains firm against the winter wind of tempta- tion, error, defection, or persecution ; and having the life and sap of the reality of the grace of God in them, sprouts and flourishes again in the spring, when the winter is over and past. Some read the words, The holy seed shall he the stay^ strength, or support thereof; being an allusion, as they think, unto the elms and oaks which grew on either side of the causeway, or raised way, that led from the king's palace unto the temple, 1 Kings x. 5, which served to support the terrace, or raised way, that the earth might not crumble away from it : so the truly godly in the nation are the stay and support of it; the pillars of the land, that keep things together, that the whole nation and church do not go to utter ruin. Obseeve, " That God's remnant, or his holy seed, in a church or nation, are just the strength and substance thereof." The holy seed shall he the suhstance thereof. The doctrine being the same with the words, I shall not stay upon the proof or confirmation thereof; scriptures to this purpose will occur in the prosecution, which I shall, through the Lord's assistance, attempt in the following order and method. I. Give some account of God's remnant, as contradistinguished from the rest of the world. II. Wliy called a seed. III. Way called a holy seed. IV. What may be imported in their being called the substance of a land or church. V. In what respect they are so. And, VI. Apply. I. The first thing is, to give some account of this remnant, who are here called a holy seed, in contradistinction from the rest of mankind. 1. Then, they are a people of a distinct pedigree from the rest of mankind. It is true, indeed, as to their natural birth, they are come of the same common stock of the first Adam, and therefore *' children of wrath, even as others ;" but as to their spiritual or supernatural birth, they are " born, not of blood, nor of the will of the flesh and of the will of man, but of God," John i. 13 ; hence it is that they are ready to say unto God, Is. Ixiii. 16. " Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not ; thou, O Lord, art our father." 2. This remnant, this holy seed, they are a people under a distinct government from the rest of mankind. AH mankind by nature are under the government of the devil, the god of this world; and their lusts are the laws by which they walk, Eph. ii. 2. 3. 156 THE TRUE SUBSTANCE AND STRENGTH But God's remnant, through the power of grace, have broken their covenant with hell, and agreement with death, and cast themselves under the government of a God in Christ, saying, " 0 Lord, other lords besides thee have had dominion over us ; but by thee only Avill we make mention of thy name. The Lord is our judge, the Lord is our lawgiver, the Lord is our king, and he will save us." 3. TJiey are a people that stand upon a quite different foundation than the rest of the world do. Others are building upon the sand of general mercy, of an empty profession, common providences, common graces, the works of the law, or some such sandy founda- tion ; they are building their hope of acceptance and salvation, there ; but God's remnant have quit all these foundations of sand, and taken their only standing upon the clear and cleanly founda- tion that God hath laid in Zion, viz., an incarnate God, doing and dying, and interceding in the room of guilty sinners : here, I say, they set down their stand for eternity, saying, *' This is my rest ;" and indeed " another foundation can no man lay, than that is laid, which is Jesus Christ." 4. They are a people of a different spirit from the rest of man- kind : 1 Cor. ii. 12. "We have received, not the spirit of the world, but the spirit which is of God." It is said of Caleb and Joshua, that they were of another spirit than the rest of the common Israelites. God's holy seed have received the Spirit of their everlasting Father, according to his promise, " I will put my Spirit within them, and cause them to walk in my statutes." 5. They travel a different road from the rest of the world. The men of the world travel in the broad way that leadeth to destruction, the road of open profanity, the road of mere morality, or the road of legality at best, which all lead down to the chambers of death ; but God's remnant walk in the strait and narrow way that leadeth unto life, the cleanly way of obedience, of faith: Is. xxxv. 8. "An highway shall be there, and a way, and it shall be called the way of holiness ; the unclean shall not pass over it, but it shall be for those : the wayfaring men, though fools, shall not err therein." And hence it comes, ^ 6, Lastly. That they make a quite different end, and have a different landing at death from the rest of mankind : Psal. xxxvii. 37, 38, " Mark the perfect man, and behold the upright : for the end of that man is peace. But the ti-ansgressors shall be destroyed together, the end of the wicked shall be cut off." II. The second thing proposed was, to inquire whj this remnant is here called the seed : The holy seed shall he the substance thereof. Now, for clearing this, you would consider, that all mankind are divided into the seed of the woman, and the seed of the serpent ; the seed of Christ, and the seed of the devil. Christ himself is the seed of the woman, and the seed of Abraham, in the way of eminence and excellency ; but out of this one seed has sprung a numerous issue and offspring promised to him of his Father, Is. liii. 10. " He shall see his seed, he shall prolong his days;" and this is the seed that is here spoken of. And they i\ice called a seed, or his seed, for these reasons. OF A CHURCH AND NATION. 157 1. Because they o\Ye their very being to him, not simply as a God Creator, but as a God Redeemer. You know children derive their natural being from their parents, they are just pieces of themselves ; so believers owe their spiritual being to a God in Christ, they are partakers of the divine nature, and the seed of God abideth in them ; and in this respect they " are his work- manship, created in Christ Jesus." 2. Because of the likeness that they bear unto him. As a man's seed and offspring bears a reeemblance unto him ; so here, as we are the seed of the first Adam, and creatures in this world, we bear a similitude unto him ; but as we are the seed of the second Adam, we will bear a resemblance unto him ; " We, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord." 3. They are his seed in respect of their dependence on him. A man's children, or offspring, depend on him for food, clothing, counsel, and every thing: so believers depend upon a God in Christ for their all, they trust in him, and call upon him for their daily bread, for supplies of grace, light and life ; and accordingly '* out of his fulness they receive grace for grace." 4. Their being his seed implies, that they are his family and household in this lower world ; hence, says the apostle, " We are no more aliens and foreigners, but fellow-citizens with the saints, and of the household of God." They have got a name and a place in his house, and within his walls, even an everlasting name, that shall never be cut off. 5. It implies that they are the heirs of his estate. A man's seed they heir his inheritance ; so believers, being the seed of Christ, they are " heirs of God, and joint-heirs with Christ Jesus," heirs of a large fortune indeed, even " an inheritance that is incor- ruptible, undefiled, and that fadeth not away :" he settles all by the covenant on them. Before I shut up this head, I will give you a few remarks con- cerning this seed of Christ. 1. Then, This seed is but a remnant of mankind, as you see in the text. In it shall be a tenth; but like the tithe, or tenth part, which is but little in respect of the rest of the field ; hence called " a little flock, ; a few names in Sardis, which have not defiled their garments." But yet, 2. For all that, it is a numerous seed, absolutely considered in themselves : Rev, vii. 9, they are called " an innumerable com- pany, which no man could number." As the natural seed of Abraham are said to be like the sand of the sea for multitude ; so the spiritual seed of Abraham, who are the seed of Christ also, they will be an innumerable company, when they are all gathered together unto Christ ; therefore compared unto the drops of the dew. 8. They are an honourable seed ; and no wonder, for they are the seed of the " King of kings, and Lord of lords, and each one of them resembles the child of a king ;" yea they are " made 158 THE TRUE SUBSTANCE AND STRENGTH kings and priests unto God." '' Ever since thou wast precious in ray sight, thou hast been honourable." 4. They are a costly seed unto our glorious Redeemer; for they are the purchase of his blood, '' Redeemed not with corruptible things, as silver and gold, but with the precious blood of Christ." 5. They are a flourishing and fruitful seed ; they shall be called the "trees of righteousness, the planting of the Lord, in whom he will be glorified." They abide in Christ, and Christ abides in them ; and they who are thus " planted in the house of the Lord, they flourish in the courts of our God,'' Psal. xcii. G. They are a troubled and persecuted seed in this world. You know the husbandman's seed-corn it must be threshed ; the cart- wheel is made to pass over it ; the ox. and the ass were made to tread upon it ; hence that command, " Thou shalt not muzzle the mouth of the ox that treadeth out the corn." So the seed of Christ, they are frequently threshed with the flail of afiliction : " Through many tribulations we must enter into the kingdom of heaven." God sets the oxen, the asses, the brute beasts, the men of this world, loho, like beasts, "have their portion in this life, to trample upon his seed, that they may be prepared and fitted for the Master's use ; for by these afflictions he " makes us meet to be partakers of the inheritance of the saints in light." 7. Though they be a troubled and persecuted seed, yet they are a very durable seed, " His seed shall endure for ever," Psal. Ixxxix. 28. 29. Christ's seed, and his throne, they run parallel in their duration and continuance : " His seed shall endure for ever, and his throne as the days of heaven." The perpetuity of his kingdom secures the duration of his seed, so that the world may as well imagine to overturn his throne, as to raze his seed in the world ; while he is a King, he will have subjects ; and blessed be his name. " His kingdom is an everlasting kingdom, and of his dominion there is no end." 8. They are in this world a scattered seed ; when the angels are sent to gather them together at the last day, they will be sent into the fom* winds, or airths, of the world. They are scattered in re- spect of place or situation ; Is. xxiv. 16. " From the uttermost wings of the earth have we heard songs, even glory to the righteous." They are many times scattered by persecution; when a cluster of them gets together, commonly the storms of persecu- tion, arising from the malice of hell, scatter them abroad, as we read in the Acts, chap. viii. 9. They are a holy seed. But this leads me to, in. The third thing proposed, which was, to inquire whij God^s remnant are not only called a seed," hut an holy seed? I answer in these three. 1. They are called a lioly seed, in respect of separa- tion. 2. In respect of purification, 3. In respect of participation of divine holiness. First, I say, the church of believers are called an hohj seed, in respect of separation from the rest of the profane world. Any thing that is sequestrated from a common use, and dedicated to the OF A CHURCH AND NATION. 159 service of God, is called holy. Thus the temple, the tabernacle, and the utensils of both, they are called lioly, because dedicated unto God, to his service. So the whole body of the children of Israel, they are called an lioly nation ; because they were separated from the rest of the world, as the peculiar people of God. In this respect the seed of Christ are an holy seed ; because God has set them apart for himself, and they have set themselves apart for him. He has separated them from the rest of the world, the com- mon mass of mankind, by an eternal decree of election, by a donation or grant that he made of them unto Christ : '' Thine they were, and thou gavest them me," John xvii. 6. By a peculiar purchase, having " redeemed them from their vain con- versation, not with silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot." By an effectual calling of them by the power of his grace, whereby they are "delivered from the power of darkness, and translated into the kingdom of his dear Son," by a voluntary surrender of them- selves unto the Lord, under the influence of his own grace, they have presented themselves " a holy, living, and acceptable sacri- fice unto him, which is their reasonable service." Thus they are holy in respect of separation. Secondly, They are a holy seed, in respect of their purification from filth and pollution. At; the same moment that the guilt of sin is pardoned in justification, at the same moment the purifying work of the Spirit is begun ; and that which takes away the guilt of sin in justification, doth also purify the soul from the filth of sin, whereby its Ethiopian hue is changed. Now, this cleansing and purifying work of the Spirit may be viewed, either in its begin- ning, progress, or consummation. 1. Inchoate or begun in regeneration. Hence the apostle, Tit. iii. 6, says, " We are saved by the washing of regeneration, and the renewing of the Holy Ghost." The Holy Spirit of God takes the soul, defiled by laying among the pots of sin, and bathes it in the " fountain opened to the house of David, and inhabitants of Jerusalem," whereby its sin and uncleanness is purged away. 2. It is to be viewed in its progress, as it is carried on by the renewed actings of faith, which more and more ''purifies the heart," Acts xv. 9. Every new act of faith, on the blood and righteousness of Jesus Christ, carries on the work of sanctification in the. soul a degree higher. As Naaman, by the prophet's direc- tion, went down seven times into the waters of Jordan, till he was wholly purified from his bodily leprosy ; so the soul, finding, while in this world, something of the filth of sin cleaving to it, it is ay, by faith, dipping itself in the Jordan of a Redeemer's blood, till at death, it come forth, "without spot or wrinkle, or any such thing." Hence, 2 Cor. vii. 1, believers are said to "cleanse themselves from all filthiness of the flesh and spirit, and to perfect holiness in the fear of the Lord." 3. This purifying work may be viewed in its consummation at death, when every spot or wrinkle of sin is wholly removed. 160 THE TRUE SUBSTANCE AND STRENGTH Believers in this life, they are but fair like the moon, which has black spots in her; but then they are clear like the sun, "They shall shine forth like the sun, in the kingdom of their Father." As the soul, in the moment of its union with the body, becomes sinful ; so in the moment of its disunion, it becomes perfectly holy, and free of all the spots of sin : sin brought death into the world, and God, in a way of holy resentment, makes use of death to put an end to the very being of sin in his saints. Thus you see, that they are holy in respect of purification. thirdly, They are called a holy seed, in respect of a positive communication of divine holiness ; for we are said to be renewed after the image of God, which was lost by the fall of the first Adam. The priests under the law, when to minister in the holy place, were not only to purify and wash themselves, but to put on their priestly attire and ornaments, which were exceeding beauti- ful: so believers are a royal priesthood ; they must not only be washed from the filth of sin, but, like the King's daughter, they must be made all glorious within ; they must not only have the robe of imputed righteousness put upon them, but the beautifying grace of the Holy Spirit implanted in them ; which is sometimes called a partaking of the divine nature ; sometimes, the beauty of the Lord, " Let the beauty of the Lord our God be upon us ;" some- times called, the new heart, the new spirit, the image of God, the life of God in the soul. And this positive work of sanctification, it gets various names and designations, just according to the differ- ent actings of the principle of spiritual life. As it takes in the re- velation of the mind of God in the word read or preached, it is called hnoioledge ; as it depends on the Lord Christ, by virtue of the new covenant and promise, it is called faith ; as it delights it- self in the Lord, it is called love ; as it mourns or grieves for sin, whereby it has ofiended the Lord, it is called repentance ; as it stands in awe of God, as a Father, it is called fear ; as it sweetens the mind, and composes it, it is called meekness ; as it falls in with the perceptive or commanding will of God in heart and life, it is called obedience ; as it renounces the law, and all con- fidence in the flesh, it is called self-denial ; as it bears afflictions, it is called patience. All these, I say, are nothing else but the difler- ent actings of that principle of holiness implanted in the heart by the Spirit of the Lord. Thus you see why they are called a holy seed. IV. The/t)ur<7i thing in the method was, to inquire what may be imported in their being called, the substance thereof: The holy seed shall be the substance thereof. I answer, it takes in the following par- ticulars : 1. That the wicked of a land are but a heap of lumber in God's reckoning, whatever be their station, quality, or estate ; though they have the gold-ring and the gay clothing, and may cast a great dash in the eyes of men ; yet, I say, before God, and before them that have the Spirit, and spiritual discerning of things and persons, they are but so much lumber and trash. Hence is that of OF A CHURCH AND NATION. K^l David, Ps. cxix. 119 " Thou puttest away all the wicked of the earth like dross." Hence also, they are likened unto chafF and tares, briers and thorns, that are " uigh unto a curse, whose end is to be burned." 2. It imports, that the saints, the true godly in the land are excellent and valuable persons ; for the substance of a land lies ill the things that are most valuable and excellent in it. This was David's verdict and character of the saints, Ps. xvi. H. " My de- light is with the saints, the excellent ones of the earth." And his son Solomon was of the same judgment, Prov. xii. 26. " The righteous is more excellent than his neighbour." Yea, we have the testimony of one wiser than Solomon, even Christ, the essential VVisdoin of the Father, Rev iii. 4, " Thou hast a few names, even in Sardis, which have not defiled their garments ; and they shall walk with me in white : for they are w^orthy." Yea, so worthy and excellent, that it is declared, Heb. xi. 38, that " the world was not worthy of them." 3. The lioJy seed shall he the substance thereof, it implies, that the saints of God they are his inheritance and portion in a land: "The Lord's portion is his people : Jacob is the lot of his inheritance." He has a peculiar right and property in them beyond the rest of mankind : they are so much his, that they are not their own • and therefore have not power to dispose of themselves, but for his glory : ^' Ye are not your own, ye are bought with a price : therefore glorify God in your body, and in your spirit, which are God's." _ 4. It implies, that as they are his portion and property ; so he has a great deal of pleasure in them, even as a man takes a delight and pleasure in that which is his substance. Such pleasure he has in them, that he dwells and walks in them ; they are his pleasant garden, his crovm, his diadem, his bride, his love^ his dove his undefled, his Hephzibah, and Beulah: and as such, he has a great deal of care about them; for "his eyes run to and fro through the earth, to shew himself strong in their behalf.'' As a man's eye and heart is upon his substance ; so the Lord's heart and eye is upon his people, his holy seed ; such a high value and esteem hath he for them. 5. It implies, that there is something in and about the godly that is not to be found among other men. The wicked, when laid in God's balance, hke Belshazzar, Ihey are found icantincj solidity ; hence God's verdict of them is, "Mean men are vanity, and great men are a lie; when laid in the balance, they are altogether lighter than vanity;" but the holy seed are the substance, they bear weiijht; and no wonder, for they are the living, while others are "dead in trespasses and sins ; " they are the only seeing persons, while others are bliiid : "The god of this world hath blinded the minds of them which believe not." They are wise, but the rest of the world are fools ; they have oil in their vessels, but others are empty. 6. It implies, that the remnant of truly godly in a land are the VOL. II. L 1(32 TIIK TRUE SUBSTANCE AND STRENGril riches thereof; for a man's riches is his substance. " The precious sons of Zion" are compared xxnio fine gold : and though the world do not see it, yet their " clothing is of wrought gold : and the grace of God in them, and about them, is " gold tried m the fire ;" gold, better than the gold of Ophir. On the same account they are Q?i\\e A jewels ; Mai. iii. 17. "They shall be mine, saith the Lord of hosts, in that day when I make up jewels." Whatever be the out- ward poverty of a house, a church, or land ; yet it is really rich, if there be any of God's jewels there. Alas! they are but thin sown in our day ; though, blessed be God, there is a remnant. 7. It implies, that the truly godly are the stay and support of the land where they live. But this leads me to, V. The fifth thing in the method, in what respect are the truly godly the stay, strength, and support of a land or church ? for so some read the words ; being, as I said, an allusion unto the trees that grew on either side of the way to the temple, whei-eby the earth of the cast-up-way was supported from mouldering away ; and with allusion to this, it is said, the holy seed shall he the support or strength thereof. Now, in answer to this, how the godly are the support of a land or church ? I answer in the few particulars follow- ing. It is for the sake of the holy seed, the godly remnant in a land, that ruining judgments are deferred or removed: Is. i. 9. "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, ai'd we should have been like unto Gomor- rah." Had there been but ten righteous persons in Sodom, it had been spared ; and when God has a mind to let loose his hand against a sinful people, he first pulls down these pillars, removes them out of the way, and then goes on to judgment ; for he can do nothing till they be out of the way, Gen. xix. 22 ; Is, Ivii. 1. " The righteous are taken away from the evil to come." 2. It is for the sake of the holy seed, that both temporal and spirit- ual mercies are conferred upon a sinful people. For Jacob's sake Laban's flock increases, and for Joseph's sake, a blessing falls upon Potiphar's house and substance. And for the sake of the holy seed that are to be raised in a place, the gospel is sent to, or continued among a people ; it is upon their account that the Lord keeps his vineyard, and waters it every moment. And when once the holy seed is gathered in, and brought home to glory, then the Lord pulls down the hedges, and lays his vineyard of a visible church waste and desolate, and forbids the clouds to rain any more upon it. And doth not this say, that they are the strength or stay of a church or land? 3. The holy seed is the strength of a land, or its support, as they employ their moyen at a throne of grace on behalf of a people among whom they dwell, that God may not destroy them. Thus Moses interposed \vith God for Israel, Ps. cvi. 23. Abraham inter- poses for Abimelech and his house. Gen. xx. 17 ; and Samuel for tlie children oi Israel, I Sam. xii. 23. " God forbid that I should OF A CHURCH AND NATION, 163 sin against the Lord, in ceasing to pray for you." James tell us, that "the effectual fervent prayer of the righteous availeth much." Sirs, if there were not a remnant of wrestlers in our Israel, the flood-gates of fiery wrath would very soon be opened against the generation. 4. They are the strength of a land, inasmuch as they are in- struiDents to check the progress of sin and defection among a people, by testifying against it. When a flood of sin and back- sliding is running down, God's remnant, his holy seed, rise up and bear witness for the Lord by their walk, by their testimony, or sufferings ; and this way stop the progress of sin, which would pull down divine judgments upon a land. Indeed the wicked inhabitants of a land do not see this, they do not consider it, and therefore they do their utmost to rid themselves of those that dis- turb their sinful quiet ; but whether they think of it or not, yet it is a certain truth, that God's remnant, by checking the progress of sin, they prevent these judgments which would certainly break out to the ruin of a sinful people. And thus they are the strength and support of a land. 5. The holy seed are the strength and support of a land in this respect, that, thi-ough their zeal for God and his cause, God's anger is sometimes diverted from a wrath-deserving people. Thus we are told, that " Phinehas stood up, and executed judgment ; and so the plague of God was stayed,'' Ps. cvi. 30. And Numb. xxv. 11, says the Lord there, "Phinehas hath turned my wrath away from the children of Israel (while he was zealous for my sake among them), that I consumed them not." And, ver. 13, he is said by his zeal to make atonement for them b}' that act. Not that any thing done by a sinful man could really expiate the guilt of sin ; but his killing of Zimri and Cozbi was a fulfilling of the law, that required such criminals to be put to death ; and a public vindication of the holiness and equity of God, whereby public wrath was diverted. Josiah's zeal, in reforming and destroying idolatry, whereby the land was so universally defiled, had great influence in keeping off the judgments of God from the land while he lived. So, by Joshua's zeal in the affair of Achan, the anger of the Lord was turned away from the camp of Israel. Thus you see, that God's holy seed are the strength and bupport of a land. VI. The lasf thing in the method was the Applicatvm. And the first use shall be of Information. 1. From this doctrine we may easily guess when this world is to come to an end ; or when a land or nation is near unto destruction. Why, when the holy seed of the Mediator Christ are gathered out of the world, then the end is come, the substance of the world is gone out of it, and therefore it must be committed to the flamee. Or, when God's remnant are worn out of a land, and there remains nothing but briers and thorns, it is nigh unto a curse, and its end is to be burned. 2. See hence, that the world are much mistaken about the truly 164 THE TRUE SUBSTANCE AND SIKENGTII godly, and quite out of their measures when they despise or per- secute them. Why, they are the substance of the land, and Avho but fools will endeavour to throw away and destroy their strength and substance ; when they do so, they are just like a company of madmen pulling down the pillars of a house, and bringing it down about their ears. And upon this very account the Lord says, Hos. ix. 7, " The prophets are fools, and the spiritual men are mad." Why, what was their madness and folly '? They persecuted, opposed, and ensnared the holy seed that was among them ; and therefore it is added, ver. 8, " The prophet is the snare of a fowler in all his ways." They that despise, slight, or oppress God's people in a land, however contemptible as to outward circum- stances, they slight their own mercy. 3. See hence, that the truly godly are no enemies either to church or state, though frequently they be thus branded. Ahab tells the prophet that he troubled Israel. The Jews said of the apostles, they turned the v/orld upside down, and they w' ere count- ed the off-scourings of all things, and the filth of the earth It is true indeed, the holy seed of Christ, whatever they are, they are the innocent occasions of divisions and distractions ; and so w^as Christ himself, Matth. x. 34, 35, " Think not that I am come to send peace on earth ; I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against the mother-in-law." And yet, for all that, neither Christ or his seed, though they be the innocent occasions, yet they are not at all the cause of these broils, divisions, and confusions, which fall out in the world, and in the visible church; no, not at all ; the proper causes of these evils are the lusts and corruptions of men, w^hich rise and swell against the truth of Christ, and the holiness of his members. Christ and his holy seed are no more to be blamed for divisions, and confusions, and persecutions that arise, than the poor sheep are to be blamed for increasing the wolves, or the dove for provoking the hawk to pursue it. The quarrels of the ungodly corrupt w^orld with the holy seed of Christ, are but like that of Cain Avith Abel, " he slow his brotlier, because his own works were evil, and his brother's righteous," 1 John iii. 12. 4. If the holy seed be the strength and stay of a nation ; then hence I infer, that the ungodly crew, the seed of the old serpent, are the weakness of a nation, and the i-eal cause of its ruin ; it is they that pull down the vengeance of God upon a land. It is true indeed, the provocations of sons and daughters go near his heart ; " You only have I known of all the families of the earth ; there- fore I will punish you for all your iniquities." But God will soon agree again with his own children, after he has chastised them, he ■will take them in his arms, and say, as he did to Ephraim, " He is my dear son, he is a pleasant child : for since I spake against him, I do earnestly remember him still : therefore my bowels are troubled for him ; I will surely have mercy upon him, saith the Lord." But, tSirs, " God is angry with the wicked every day : OF A CHURCH AND NATION. 165 There is no peace, saitli my God, to the wicked. The wrath of God abides upon thera ;" and therefore they must be the weak- ness of a land or church, because they are continually pulling down the wrath of God upon it ; being *' cursed in their basket and store, in the city and field." 5. If the truly godly be the substance of a land ; hence I infer the excellency of Christ, who is the substance of that substance. All the excellency that is in the saints is derived from him ; he is their Uglit, their life, their strength, their wisdom, righteousness sanctijication, and redejiiption ; and, in one word, he is all in all unto them ; and therefore he himself must be exceeding precious, above all thought, expression, and imagination. O let all our adoration and admiration terminate upon him, saying, Avith those, Rev. v. 12. " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." 6. Are the holy seed the substance of the land ? see hence, what vast odds there is betv/een God's judgment, and the judgment of our assembly now-a-days. Why, by our way of acting now in judicatories, the substance of the land is cast out, and the very scum and trash taken into its room. Lords and lairds are now, by church-authority, made the substance, and almost the sole power of electing the ministers of the gospel lodged in them ; while the poor godly man, though "rich in faith, and an heir of the kingdom," is laid aside. According to the rules of electing ministers now-a- days, Christ, in his state of humiliation, could have had no interest in electing or appointing officers in his own house, because he had no worldly heritage; as he himself declares, "The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head," Luke ix. 58. The second use of this doctrine may be of Trial. 0 Sirs ! are you among the holy seed, which are the substance of our land? Our Jacob is very low at this day; we are like a tree or oak, whose leaves are cast, that appear to have but little life ; but blessed be God, J hope the substance is in it. There is here and there_ a branch, a sprouthig twig or branch, which says there is some life in the root, or stem ; although, alas ! there are many withered branches that will be lopt off with the axe and pruning knife that is in the Lord's hand ; yet I say, there is a holy seed that shall he the substance thereof. And I will give you a few marks whereby you may try whether you be among the number, yea or not. 1. Then, the holy seed, which are the substance of the land, they have the seed of God abiding in them, that is aye making war with sin : 1 John iii. 9, " Whosoever is born of God, doth not commit sin ; for his seed remaineth in him : and he cannot sin, because he is born of God." By the seed of God we are to understand the grace of God, or the new nature, a principle of spiritual hfe, by reason of which he cannot sin, as others do ; he doth not go down the tide of corruption, either within him or without, as others do ; no, but he stands against the stream, he is aye making war with sin, whether it be within him or without him: "The flesh lusteth against 1G6 THE TRUE SUBSTANCE A^'D STF.ENGTH the Spirit, and the Spirit against the flesh." "VYlierever the grace of God meets with siu, it enters the lists with it. Try by this whether you be the holy seed that are the substance of it. "What wilt thou see in the Shulamite ? as it were the company of two armies." 2. The holy seed they are a people that glory in Christ, and in him alone : Is. xlv. 25, " In the Lord shall all the seed of Israel be justified; and shall glory." He is "the glory of his people Israel ;" they look on Christ as the crown and ornament of the human nature, by whom it is raised unto a higher dignity than ever it was at its first creation, when adorned with all the glories of inno- cency. Oh I will the believer say, though I have nothing else to glory and boast of, yet " my soul shall make her boast in the Lord : Who is God, save the Lord'? and who is a rock, save our God? Their rock is not as our Eock, even our enemies themselv^es being judges." You will glory in his wisdom, under a sense of your own folly ; glory in his strength, under a sense of your own weak- ness ; glory in his righteousness, under a sense of your own guilt ; glory in his life, under a sense of your own deadness ; yea, the very death and cross of Christ will be your ornament : " God forbid (says JPaul), that I should glory " in any thing, " save in the cross of our Lord Jesus Christ." o. The holy seed, which are the substance and stay of a land, are a mourning seed ; they " sow in tears ; and the remnant of Jacob shall be as the doves in the valley, every one mourning for his own iniquity." Hence called, " the mourners in Zion, that sigh and cry, for all the abominations done in the midst thereof." Sirs, iniquity is come to a great height ; all ranks have corrupted, and are corrupting their ways more and more ; a flood of defection is running ; men are setting up their authority against the author- ity of God in his word. Now, can you say with David, " I beheld transgressors, and was grieved : Rivers of waters run down mine eyes ; because they keep not thy law ?" 4. The holy seed are a praying and wrestling remnant : Ps. xxiv. 6, "This is the generation of them that seek him, that seek thy face, 0 Jacob. Selah," God is their Father, and the Spirit o adoption within them is aye sending them many an errand to a tjirone of grace, " crying, Abba, Father," hear and belp ; and in every thing they study by prayer and supplication to make their requests known unto him. 0, Sirs, there are but few wrestling Jacobs in our day ! 5. The holy seed are a people that have the cause of Christ much at heart ; and their hearts are up and down as the cause of Christ is stated. They prefer Jerusalem unto their chief joy ; and therefore, when it goes ill with the interest of Christ, they " hang their harps upon the willows, and weep when they remember Zion ;" and if the cause of Christ be maintained or flourish, their hearts do rejoice, and they " sing in the heights of Zion ;" and thej- are aye ready to lend a lift to Christ's interest. Vse third, of Consolation and Encotiragcment unto the Lord's rem- OF A CHURCH AND NATION. 167 nant in tliis evil day. This is the day of Jacob's trouble in the land, "a day of treading- down, and of perplexity by the Lord God of hosts in the valley of vision." Men, even our spiritual men, at this day are stricken with such a fit of madness, that they are cast- ing out the very substance of the land, and treading God's jewels under their feet, and giving them to be trodden upon, in matters tliat pertain to their eternal salvation, by malignant lords and lairds, up and down the land ; while the holy seed, the sacra plehs^ as they were called in the primitive times, are cast out as the dross and off-scourings of all things. But here is matter of comfort; how- ever you may be despised by men that should take a care of you ; yet here, I say, you have God's verdict, the holy seed, in his reck- oning, is the very substance of the laud. There are these few words of comfoi't I offer unto you. 1. The holy seed shall be preserved in a winnowing day. The winds of error, profanity, tyranny, persecution, are beginning to blow, and, it is like, they may blow harder yet before all be done ; the Lord seems to be coming with his fan in his hand to purge his floor, and to distinguish between the chaff and the wheat. Now, here is comfort ; the holy seed, which is the substance, shall not be blown away with these winds : the wise husbandman will let no more wind enter his barn-door, than serves for cleansing his seed from the chaff, or the light corn ; so here. Is. xxvii, 8, " In measure when it shooteth forth, he will debate with it ; he stayetli bis rough Avind in the day of the east-wind." 2. The holy seed shall not aye be trodden upon. Indeed he may yoke the thrashers to thrash his holy seed; and he may make the wheel of the cart to pass over it ; but he will not aye be bruising it : Is. xxviii. 28, 29, " He will not ever be thrashing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. This Cometh forth from the Lord of hosts, who is wonderful in counsel, and excellent in working." Up the heart, for "the Lord will not contend for ever, neither will he be always wroth : for the spirit should fail before him, and the souls which he hath made." o. The holy seed will sow the land ; for it is " the substance thereof, and a blessing is in it." I will give you a scripture to feed your faith and meditation upon, as to this matter, Ps. xxii. 30, 31, "A seed shall serve him, it shall be accounted to the Lord for a generation. They shall come, and shall declare liis righteousness unto a people that shall be born, that he hath done this." God, like a wise husbandman, is keeping a seed of honest ministers and Christians in this time of common defection; and I would fain hope, that it is not for nought, but that he may sow his field again. 4. The holy seed shall be watered, and flourish, and sprout forth like a tree that has lost its leaves in a winter storm, it reverts in. the spring : " I will be as the dew imto Israel ; and he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon." The vineyard of red wine is watered every moment, when others are dry and withered like the mountains of Gilboa i 168 THE TRUE SUBSTANCE AXD STRENGTH Ps. Ixxii. 16, " There shall be an handful of corn in the earth upon the top of the raountahis; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth." God's Avork will get up again, in spite of all the speat of malignancy that is running against it at this day. 5. The holy seed shall rejoice. When the Lord turns back their captivity, it will be like streams from the south : " Weeping en- dures for a night, but joy cometh in the morning." And they that laugh at your calamity will hang their heads. Is. Ixv. 13, 14, " Be- hold, my'servants shall eat, but ye shall be hungry ; behold, my servants shall drink, but ye shall be thirsty : behold, my servants shall rejoice, but ye shall be ashamed : behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit." 6. Another word of encouragement I give you under your hard treatment at this day, is, that you meet with no worse measures than Christ, and the cloud of witnesses, met with before you. Are you despised and rejected of men ? so was he. Is. liii. 3. The stone was rejected by the builders ; and so his followers, Heb. xi. 85, S6. The last use shall be of Exhortation. It is so, that the holy seed of believers are the substance and strength of a land? Then, 1. Let this serve to commend holiness unto all hearing me ; es- pecially to you who have been at a communion-table, making an open profession of being the holy seed, before God, angels, and men. Sirs, if you have any kindness for the land you live in, as you would avert impending judgments, or recover us from that cur- rent of defection we are running into, study to be holy yourselves, "in all manner of conversation," and to promote and advance holi- ness among others ; for it is the the holy seed, that is the substance. 2. Another word of exhortation T offer to you, is, to trust, and hope, and wait upon the Lord, in this dark and cloudy day: " What time I am afraid, I will trust in thee. Who is among you that foarcth the Lord, that obeyeth the voice of his servant, tliat walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God." Sirs, there is no standing in this shaking and trying day, but by faith : " We walk by faith, and not by sight." And to encourage your trust, \st, Consider his near relation to you as your Goel, your kins- man. Who will not trust such a near friend ? &c. ''Mhj, Consider how he lias avenged your quarrel upon the old serpent, &c. i\dly, ^ou are commanded to trust in him at all times, &c. Athly, It is pleasing to the Lord to be trusted ; it is the work of God ; it is like the sucking a mother's breast by the infant, when gorged with milk, &c. 5/A/v/, Consider the advantages of trusting him in an evil day. (L) Perfect peace: Is. xxvi. 3. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trustetli in thee." (2.) Joy, filled with joy in bolicvi)ig. See Hab. iii. 16-18. (3.) Provision in famine : Ps. xxxvii. 3. " Trust in the Lord, and do OF A CHURCH AND NATION. 169 good, SO shalt thou dwell in the land, and verily thou shalt be fed." (4.) Protection in time of danger, Ps. xci. 2-4, &c. (5.) Stability like mount Zion : Ps. cxxv. 1. " They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever," (6.) Increase of grace and the waterings of the Spirit : Jer. xvii. 7, 8, " Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river," &c. 3. Another exhortation to God's holy seed, is, to be much in wrestling at a throne of grace, and in improving your interest for the land and church wherein we live, that deserved strokes may be averted. Tokens of God's anger are to be found ; his anger hath divided us ; his anger has made him to withdraw his Spirit from ordinances and judicatories ; the clouds are bound up, the fruits of the earth withered, and famine at the door ; 0 wrestle and pray for floods and water to the dry ground. Motive (1.) You do not know how far you may prevail with a prayer-hearing God, Moses's prayers prevailed to deliver Israel ; Asa prays against the Ethiopian army; Jehoshaphat prays against the Ammonites ; and he is the same prayer-hearing God this day as ever. (2.) Although you should not prevail to avert wrath ; yet your prayers will not be lost, they shall return into your own bosom ; you shall either deliver jj^our own souls, or God will hide you from the common calamity. (3.) Consider how active sinners are to pull down wrath, and bring ruin upon the land. Men are active this day, as if they were weary of their mercy ; wearied of Christ, of the gospel, and of the privileges thereof; weary of his saints. Men seem to be upon a plot to ruin a covenanted work of reformation. Now, when others are active this way, should not we be active ? 4. Another exhortation. If it be so that the holy seed is the substance and strength of a land ; then beware of touching them to do them hurt ; do not malign, traduce, oppose, or oppress them ; and beware of joining in a confederacy with those who are casting out these who are rich in faith, for these who are rich in this world, though they be strangers to the power of God and godliness. Value and prize them as the stock and substance of the land. Motive (1.) Consider that Christ hath given a strick charge unto , all anent them, not to do them injury ; they that touch them, touch the apple ot his eye ; Matth. xviii, 10. " Take heed that ye despise not one of these little ones ; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven." (2.) Consider whose they are ; they are the children of a King, and therefore it is lese-majesty to hurt them. Object. They are but factious and turbulent persons. Ans. Take care that you do not wound a real saint, under the notion of a hypocrite ; and take care that you do not reckon all hypocrites, who do not run in the same way with yourselves. 170 THE FIRST PBOSIISE ACCOMrLISHED. (3.) You M'ill pay for it, for the injuries you do tbem : " Theiv Redeemer is strong, the Lord of hosts is his name." It is danger- ous meddling' with them that have great friends and alhes : so here, God is their Father, angels their ministering spirits, heaven their inheritance ; and therefore beware of hurting them. I conclude with a few advices to saints, the substance of the land. 1. Bless (^od that made a difference between you and others. Bv nature you are children of wrath, as well as others, &c. 2. Beware of despising others, yet in a natural state : " lie- member the rock whence you were hewn, and the hole of the pit whence you were digged." Study to be of Agur's temper, Prov. XXX. 2, 8, " Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knoAvledge of the holy." '6. Lastly^ Let God's holy seed keep at the greatest distance from sin. " Be blameless and harmless, the sons of («od without rebuke ; in the midst of a crooked and perverse generation, among whom ye shine as lights in the world." The least flaw in your conversation will soon be ripped up, and made to ring through the world. THE FIRST PROMISE ACCOMPLISHED ; OR, THE HEAD OF THE SERPENT BRUISED BY THE SEED OF THE WOMAN". A SERMON, PREACHED ON OCCASION OF THE CELEBRATION OF THE SACRAMENT OF THE LORD'S SUPPER AT SOUTH QUEENSFERRY, SABBATH, AUGUST, 12, 1733. 1 John iii. 8.— For this purpose the Son of God mas manifested, thai he miijht destroy the works of the devil. TO gain time, I shall entirely abstract at present from the con- nection of these words with what went before, or what follows, and consider them just as they lie before us, in regard tlicY make one complete and entire sentence as they stand. And they are the same in substance with the first gospel that ever was preached in the world, Gen. iii. 15. " The seed of the woman shall bruise the head of the serpent :" only, with this difierence, that what was delivered to our first parents, in a way of promise and prophecy, is here delivered to us in a way of history, as a thing now done and accomplished. And, in this respect, there is more THE FIRST PROMISE ACCOMPLISHED. 17]^ said ill these few words, than all the prophets under the Old Testa- ment could say. Thej^ could only tell the Avorld, that Christ was to be manifested in the fulness of time ; but now, says our apostle John here, this is not a thing to be done ; no, but it is done, it is a thing accomplished, it is now over and past; the Messiah is come, and has bruised the head of the serpent : For this purpose was the Son of God manifested, that he might destroy the loorhs of the devil. 0 ! should not such glad tidings of great joy make every one of us who hear it join issue with the angels at his birth, and cry, "Glory to God in the highest, and on earth, peace, good-will towards men?" or, with the church, Fs, cxviii. " Hosanna to the ISon of David ; blessed is he that cometh in the name of the Lord to save us?" The words in the general are a declaration of the great designs of the appearance of the Son of God in this lower world in the nature of man, namely, to be avenged on the grand enemy^of man- kind, and to overturn liis usurped empire as the god of this world : " For this purpose was the Son of God manifested," &c. Where we may notice these two or three things. 1. The great champion who takes the field, and appears in the quarrel of fallen man; and he is no less a personage than the Son of God. I remember the church. Is. Ixiii. 1. when she hears tell of a Saviour coming to rescue a lost world of mankind-sinners, she cries, " Who is this that cometh from Edom, with dyed garments fi-om Bozrah ? This that is g;lorious in his apparel, travelling in the greatness of his strength ?" Here you have a pointed and positive answer to this inquiry ; it is none other than the Son of God. But 0 ! " who shall declare his generation ?" or who can frame to pronounce his great and glorious name; for it is a " name above every name," a name " at which every knee must bow, and every tongue confess that he is the Lord," the Son of God. This is he who, under the Old Testament, was known sometimes by the name of the " seed of the woman, the seed of Abraham, the Shiloh, the man of God's right hand, Immanuel, the branch of righteous- ness, the plant of renown, the messenger of the covenant, the sun of righteousness, the ruler of Israel, whose goings forth are of old, from everlasting ; and who, in the New Testament, is called the " Lord Jesus Christ, the Son of man, the sent of God, the ]\Iedia- tor, the Redeemer " of lost sinners. 0 Sirs, let " his name be as ointment poured forth " unto you ; for " the virgins love him." 2. We have the grand enemy this renowned champion had in his eye, and that is the devil, the old serpent, the head of the apos- tate angles ; he and his confederated spirits, who had commenced a rebellion against God, their great Lord and Creator, for which they were tumbled out of the glories of heaven, into the depths of hell, and laid under chains of darkness, in which they were re- served unto the judgment of the great day. Sirs, here is matter of surprise and wonder. Our guilty conscience would have been ready to tell us, upon hearing of the coming of the Son of God unto this lower world, that his errand Avould have been to be 172 THE FIKST PROMISE ACCOMPLISHED. avenged upon rebel men, who had renounced his allegiance unto God, and joined against him in a covenant with hell, and in an agreement with death : we might have expected to have hea-rd him saying, "Ah, I will ease me of these mine adversaries, and be avenged on mine eraenies " of Adam's family. But (), to the eternal surprise of heaven and eartli, he takes the field, not against fallen man, but against fallen angels, who had ruined man, by drawing him into the same condemnation with themselves. 3. We may notice the way and manner how the Son of God takes the field against these enemies. He does not make his attacks upon him in a secret and clandestine manner, he does not la}' a secret ambush, or steal a dint of the enemy unawares : no, but he acts in an open and fair way, he is manifested. He pro- claimed war against him in paradise, and gives the enemy four thousand years to prepare himself for battle, before he actually takes the field against him in person ; so that the enemy cannot say he wanted warning, or was taken in a surprise. ■ Every prophet raised up under the Old Testament was a herald sent before the renowned Captain of salvation, to give devils and men Warning of his approach ; they " proclaimed the acceptable year of the Lord" to lost man, but " the day of vengeance" upon fallen angels, and all the wicked world, who keep by them. 4. We have the stated ground and design of the war com- menced against this enemy; it was to destroy his icorhs : For this purpose the Son of God loas manifested, that he might destroy the icorlis of the devil. The grand plot of hell was to ruin the works of God, to disturb tlie creation, to deface the image of God, and to set up his empire in these lower regions : being cast out of heaven, he would set up his throne upon earth, and reign without control as the god of this world. But, now, the purpose of the Son of God was to counteract the enemy, to sap and overturn the foundation of his usurped kingdom, and to set up and establish his own and his Father's authority among the sons of men: For this purpose the Son of God was manifesed, that he might destroy the icorks of the devil. The text itself is a distinct doctrine, viz. -.— Tliat the Son of God loas manifested for this purpose, to destroy the works of the devil. Tlie method I design, through divine assistance, is, I. To ofier some things with relation to this renowned champion, the Son of God, who espouses the quarrel of fallen man. n. Of the grand enemy, the devil, against whom the combat and war is carried on. HI. Of the manifestation of the Son of God. IV. Of the works of tlie devil, and how they are destroyed by the Son of God, V. Apply. I. Thofrst thing is, to speak a little of our rcnou-ned champion, the THE FIRST PROMISE ACCOMPLISHED. 173 Son of God. Sirs, our great work, who are miinsters of the gospel, is to raise his glory, and to bear his name among the Gentiles, that sinners through the knowledge of him may be brought to break their covenant with hell, and put their trust under the shadow of his wings. Only, before I proceed, I would advertise you, Sirs, that, by the fall of Adam, the whole tribe of mankind are become the captives and prisoners of this mighty enemy, the devil, here mentioned in the text. Immediately upon the breach of the first covenant, which denounced death agamst the soul that sinned, a handwriting was given out by divine justice, whereby we were delivered over unto the power of the devil, as God's great jailor and executioner ; and, accordingly, the devil, having a legal right and po\ver, he carries away all mankind as his slaves and captives, tying us fast to his service with the chains of our own lusts. Hence is that description of sinners in their natural state, Eph. ii. 2, 3, where we are told, that they " walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilHng the desires of the flesh and of the mind, and were by nature the children of wrath, even as others." Now, Sirs, there is your condition and mine while in a natural state. Every man by nature is the devil's lawful captive ; he comes into the world wearing the devil's livery of original sin, and he is led about in the devil's service in the chains of lais own lusts and depraved nature. T remember there is a strange and sur- prising question put. Is. xlix. 24. " Shall the prey be taken from the mighty, or the lawful captive delivered?" Angels and men could not answer this question, till the renowned champion in the text, the Son of God, appears and resolves it : and you see what was his answer to that stunning and confounding question, ver. 25. " Thus saith the Lord Jehovah," in the person of his eternal Son, " Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered : for I will contend with him that contendeth with thee, and I will save thy children." And my text is just a further opening of what is there said ; For this purpose the Son of God teas manifested, that he might destroy the works of the devil. Now, this premised, I come to ofter you a few thoughts aneiit the Son of God, our glorious Deliverer. 1. Then, he is a person of a noble extract and pedigree, as you see in tlie text ; he is the Son of God by eternal generation, his Father's frst-horn, and therefore higher than the kings of the earth." It adds much to the character of a general, when it can be said of him, that he is a son, or a cadet, or the representative of such a noble or royal family ; and should it not contribute to commend the Captain of our salvation, that he is the Son of God, the brightest ornament of the family of heaven, yea, the very " brightness of the Father's glory," and that he and the Father are one God. ■174 THE FIRST PROMISE ACCOMPLISHED. 2. This renowned person, the Son of God, he had an ancient, kindness for our fliinily and tribe ; for he from eternity " rejoiced in the habitable parts of the earth, and his delights were with the sons of men." And his kindness to onr family made him, in the council of peace, when he saw us in distress, offer his service to his eternal Father, on our behalf, saying, " Lo, I come : I delight to do thy wall, 0 my God." 3. That he might be in a capacity to help and relieve us from the hand of the enemy, he matches with our family, he marries our nature into a personal union with himself. Law and justice re- quired that the same nature that sinned should suffer ; and that he who should be our Redeemer, and the avenger of our blood upon Satan, should be our nearest of kin : " He was made a little lower than the angels," that he might " still the enemy and the aven- ger." So that our Goel, our kinsman, is the avenger of our blood; according to that of the apostle, Heb. ii. 14. " He took part of tlie children's flesh, that through death he might destroy him that had the power of death, that is, the devil." 4. This renowned champion, the Son of God, who takes the field alone in our quarrel against Satan, he is one of a very martial and heroic spirit ; he fears no enemy that stands in his way. Is. lix. 16-18, see there with what a heroic spirit he takes the field, though none of Adam's family, or yet of the family of angels, could join him in the enterprise : "And he saw that there was no man, and wondered that there was no intercessor : therefore his own arm brought salvation," &c. .5, He is one that is successful in all his enterprises : he never lost a battle, victory follows him in his train and retinue. \\'here- ever he goes, he stains his raiment with the blood of his enemies, like one that treadeth in the wine fat ; for he " treads them in his anger, and tramples them in his fury." When death the king of terrors encounters him, he cries, " 0 death, I will be thy plagues ; O grave I will be thy destruction." When the armies of hell en- counter him, he spoils them, and leads them about in triumph, and make his ignominious cross a triumphant chariot, to which he ties them as so many trophies of his victory ; he " casts death and hell into the lake of fire and brimstone." And hence it comes, that his very name is the terror of hell ; for " things in heaven, and things in earth, and things under the earth, do bow at the name of Jesus." G. He is incomparable for power and wisdom ; hence his name is "Christ the power of God, and Christ the wisdom of God." For power, " he has all power in heaven and earth," and therefore none is able to withstand hitn. Who has an arm like him ? " His hand is full of power, and his right hand is great in might." And for •wisdom, '' all the treasures of wisdom and knowledge are hid in bim." The cunning of the old serpent is but folly to liim : " He taketh the wise in their own craftiness, and turns the counsel of tlie froward headlong." So much for the first thing, some thoughts concerning our renowned champion, the glorious Son of God, who appears Til the quarrel of lost sinners of Adam's family. THE FIRST PROMISE ACCOMPLISHED. 175 IT. The second , thing was, to offer a few thoughts concerning the grand enemy of mankind^ that the Son of God had in his eye when he appeared upon the stage, and that is the devil. Concerning this enemy, i shall only tell you, 1. That he was once an angel of light, and had his habitation at first in glory. The apostle Jude insinuates this, when he tells us, that they "left their first habitation?" He was one of the bright- est stars in the higher orbs of heaven, Is. xiv. 12, called " Lucifer, the son of the morning." 2. Pride and ambition was the sin of the devil. So much is hint- ed to us by the apostle ; " being lifted up with pride, he fell into condemnation." He valued himself upon his own created excel- lencies, and would needs vie it with God : he said in his heart, " I will exalt my throne above the stars of God: I will ascend above the heights of the clouds, I will be like the Most High," Is. xiv. l3 14. Some think, that the thing that gave occasion unto his pride to vent itself, was the intimation of God's design of taking upon him a nature inferior to that of the angels, in the person of his eternal Son, and the order given that, " all the angels of God should worship him," even in that nature, when he should bring liis first-begotten into the world. He disdained to worship God in a nature inferior to his own, for which he was tumbled from heaven to hell, with all the angels that joined him in his apostacy. 3. Being cast out of heaven, he was filled with the madness of revenge and enmity against God ; and finding our first parents iu paradise, crowned with the glory and dignity of the divine image, he, through his flattering hisses, draws them into a confederacy with himself against God, by tempting them to eat of the forbidden fruit, whereby they and their whole posterity had perished for ever with the devils, under the weight of the wrath and curse of God, unless the Son of God had interposed to destroy the works of the devil, and to set the captives of the mighty at liberty. 4. By virtue of the curse of the broken law, the devil comes to have a legal title to, and dominion over, every son of Adam by nature. The handwriting, which was issued out against us, upon the violation of the holy law, gave the devil a power from God, in a way of righteous judgment, to rule in and over every man and Avoraan springing of the first Adam ; hence called the god of this world. So that, Sirs, till you join yourselves to the Son of God by faith in him, you are just the devil's lackeys, to serve him according to his beck and inclination ; you do his work, as was hinted before. 5. The enemy, into whose hands we are fallen, is of all others the most dangerous and terrible. And that you may know your danger while under his power, and the obligations we are under to the Son of God who came to destroy him, I will tell you in two or three words what sort of an enemy he is. Is^, He is a very powerful enemy : for though he has lost his original integrity, yet he has lost nothing of his natural strength ; if he were not under the check of the power of God, he coukHn a very little time devour all mankind, and hurry them wholly to hell 176 THE FIRST PROMISE ACCOMPLISHED. 2dh/, He is a subtle and cunning enemy; therefore called a serpent,, ■wliicli is the most subtle and cunning of all the beasts of the held. Ee suits his temptations unto every man's temper : he knows well what bait is most ready to catch the unwary sinner. ^dly, He is an experienced enemy. He has long dealt in his soul-ruining and murdering trade ; he has now had about six thousand years' experience in this business. Atkh/, A most vigilant enemy. He leaves no stone unturned, he loses no opportunity to carry on his hellish designs against the glory of God, and the salvation of souls. btldy. He is a most fierce and raging enemy ; hence we are told, that he is a roaring lion. Qtlily, He is a numerous enemy. It is true, he is here spoken of in the singular number; but his name is Legion. Although there be but one Beelzebub, the prince of devils, yet he has a numerous train under him, continually carrying on the plots of his kingdom of darkness. And, Sirs, 1 make no doubt, if our eyes were opened, we would see swarms of evil spirits in this company, and in this very place, all at work to divert the minds of men from giving entertainment to the gospel-revelation. Thus I have given you some account of the enemy the Son of God had in his view^ when he appeared on the stage. Now, you inay be ready to ask. What are the works of the devil which the Son of God came to destroy? Ansio. The grand and fundamental work of the devil is sin. This is, as it were, his first-born, and the beginning of his strength, as you see from the former clause of the verse ; " He that coramitteth sin, is of the devil ; for the devil sinneth from the beginning." And then it fol- lows, For this jfurpose the Son of God was manifested, tOc, So that the main work of the devil is sin : this is just the poison and venom of the old serpent. 'I'he flood that he casts out of his mouth, in order to destroy the church, represented under the notion of a tuoman, Rev. xii. 15, what else is it but a flood of sin ? This is the main engine whereby tlie devil carries on all his other hellish works and stratagems either against God or man. If it had not been for sin, the devil had never got any power over men in the world ; so that sin is the very seat and strength of his king- dom in the world. I remember it is said, that "justice and judg- ment are the habitation of God's throne ;" and I may add, that ini- quity and sin is the habitation of the devil's throne and empire. And here T might tell you of a multitude of sins, which are evi- dently the works of the devil, if I were not afraid of entering up- on a field large and wide like the heavens. 7\tlieism is the work of the devil ; he studies to persuade men that there is no God to call them to an account, no judgment to come, no hell or heaven. Ignorance is a great work of the devil ; he '• blinds the minds of them that believe not, lest the light of the glorious gospel of Christ should shine into their hearts." Hence his kingdom is called a kingdom of darkness. Unbelief is the work of the devil, which is nothing else but a " making God a liar," a discrediting of a God of THE FIRST PROMISE ACCOMPLISHED. 177 truth, speaking either in a way of promise, precept, or threatening, iu his word. It was by uubehef that he ruined our first parents, he brought them to doubt if God had said so and so. And when once a man begins to waver and question whether this or that be a point of the trutli of God, he is gone, the enemy has him fair before the wind. Enmity is another work of the devil : " The car- nal mind is enmity against God." This is just the poison of the old serpent, that has run through all the powers of the soul. Pride is a work of the devil, yea, it is the very picture of the devil. Pride was his first sin ; and by telling them that they should be as gods, by eating the forbidden tree, " knowing good and evil," he ruiued them and their posterity. This sin of pride has so much of the devil in it, that God cannot look near a proud man ; he " beholds the proud afar off." Hypocrisy and dissimulation either with God or man, that is another work of the devil. He himself dissembled the matter with our first parents, he transformed him- self-into an angel of light: and so doth every hypocrite, he appears to be what he really is not. Idolatry, superstition, charms, witch- craft, error, swearing, lying, Sabbath-breaking, murder, adultery, theft, covetousness, perjury, and all sin that I can possibly name, they are all the works of the devil, and they that commit them are of the devil. But now, to illustrate this head yet a little further, I will tell you of some works of the devil brought about by sin, which are just the devil's sport and recreation. 1. The dishonour of God. 2. The disturbing of the creation. i\. The ruin of man. 4. The erection of his own kingdom of sin and darkness. 1. I say, the devil by sin designs the dishonour of God, every sin being a violation of his law, a contempt of his authority, a denial of his sovereignty, an affront to his justice and holiness, and a casting dirt upon all his perfections. Now, what a sport and pleasure is it unto that proud and rebellious spirit, when he .can get men and women to join him after this manner in affronting God, and trampling upon his laws? hence sinners are said to be in a covenant or confederacy with hell, to dishonour God. 2. By sin he disturbs the creation, and disorders all the works of God in this lower world. You know, Gen. i. when God had made the heavens and the earth, and all tlie rest of the creatures, he pronounced them all good ; every thing was in its proper joint and lith, subservient unto the great ends of their creation ; not a . jar or groan to be heard among all the creatures of God. But now, Satan, by sin, disturbs and disorders the creation of God. Having tempted man to break his allegiance to God, he brings the curse of God upon the very ground, and all the inferior creatures that stood in a subordination to man. Hence follows war between man and the inferior creatures ; and the creatures that are subject to man, it is unwillingly that tliey serve him ; they groan under it as a servitude, that they should be any way useful unto man, a rebel against their great Lord and Creator ; hence is that, of the apostle, Rom. viii. 20-22. It is just the pleasure and diversion of the VOL. II. M 178 THE FIRST PROMISE ACCOMPLISHED. devil, to see that order, and beauty and harmony, that God placed in the creation at first, disturbed. 3. By sin he brings about the ruin of poor souls, which is as great a pleasure and diversion to the wicked spirit, as it is for a lion to tear and devour his prey when he is hungry. To illustrate this to you, I will tell you of some things the devil does to you when he gets you to sin, which are just the work and sport of the devil. Isf, He takes away our sight. The god of this world blinds all his votaries by sin ; so that, though the man is as it were just upon the mouth of hell, yet does not know it. Like the Philistines, he puts out our eyes, and then makes a sport of us. 2dJy, By sin he takes away our beauty. Man, before sin entered, shined with the beauties of holiness ; but now by sin we are be- come hell-hued, black like the Ethiopian, by lying among the devil's pots ; and this is the work and sport of hell. ^dly, He takes away our clothing, he leaves us stark naked. Man, before sin entered, was clothed with a robe of perfect law- righteousness ; but when through sin we fell into the hand, of the devil, he stript us of that ornament ; hence Laodicea is said to be " wretched, miserable, blind, poor, and naked," without a rag to cover her. Atlihj, He takes away our strength and ability for any good work ; FO that we are not sufficient to conceive a good thought, though it could purchase heaven. " When we were without strength, in due time Christ died for the ungodly." bthJy, He takes away our peace with God, and confidence towards him ; as you see ia our first parents immediately after the fall, they fled from the presence of God as an enemy; the Almighty became a terror to them, that they durst not look him in the face. Qthly, He takes away peace with conscience, God's deputy in the bosom. The devil has a continual hell in his breast, through his guilty conscience ; only it is some pleasure and ease to him, to see men and women through sin feeling his own smart, and crying with Cain, " My sin is greater than can be forgiven." Itkli/, He takes away our life ; for every sin is a thrust given to the life of the soul. And the devil, who murdered himself, and who is a murderer from the beginning, he just takes pleasure to set men and women a-woi'k to murder both soul and body at once, every sin being a draught of the poison of the old serpent put in the man's hand. 8thh/, He takes away our title to God and glory, and makes us children of wrath, and heirs of hell and tlie curse with himself. These are some things that the devil works by sin, which are just his pastime and recreation. To all which I add, 4. In the fourth place, that another work of the devil by sin is, to establish liis own kingdom and empire, in opposition unto God's government. And indeed, by the first sin, he drew all mankind under his dominion. He takes God's viceroy in this lower world (man, I mean), whom God had " made a little lower than the THE FIRST PROMISE ACCOMPLISHED. 179 angels, and crowned with glory and dignity ;" he not only makes him his drudge and vassal, but he arms him against God his righteous Lord, and makes him say to the Almighty, " Depart from us, for we desire not the knowledge of thy ways." And thua you see what are the works of the devil. All these works Christ caine to destroy. But now I go on to, III. The third thing, which was the manifestation of the Son of God, in order to his destroying these ivorks of the devil. There is something in this phraseology of the text that is exceeding significant and emphatic; he was manifested to destroy the works of the devil; im- porting, tliat the devil and his works do as it were disappear at the very sight or appearance of the Sou of God, as darkness dis- appears and evanishes at the manifestation of the light of the sun. The devil and his works can no more stand at the approach of Christ, than darkness can stand before the sun wlien shining in the heavens in his strength. Now, to clear this, I will tell you of several gradual manifestations of the Son of God, every one of which is a stroke given unto the devil and his works. 1. He was manifested initially in the first promise. Gen. iii. 15, " The seed of the "woman shall bruise the head of the serpent ;" which, as I said before, is the very same in substance with this of his being manifested to destroy the works of the devil. This first promise contained a manifestation of Christ ; and therein were three things manifested concerning the Son of God. As, (I.) That he should be clothed with man's nature, and be born of a woman. (2.) That he should have his human nature bruised by the serpent and his seed : "Thou shalt bruise his heel." (3.) That the head of the serpent, or the power of Satan and his usurped kingdom, should get a mortal wound by the sufferings of the human nature of Christ. Here was the first manifestation of the Bon of God. To the same purpose was that manifestation of him made to Abraham, " In thy seed shall all the nations of the earth be V^lessed :" and upon this manifestation did the patriarchs feed for the space of about two thousand years ; and all the following manifestations of Christ, they were but further and gradual open- ings of the mysteries of the grace and love of God contained in these two promises. 2. He was manifested typically to the children of Israel in the Mosaic economy. The tabernacle, the temple, the passover, the manna, the rock tliat followed them, the sacrifices and ceremonies of that dispensation, what else were they but the " shadows of good things to come '?" The apostle calls them the " rudiments of the world," whereby they were let in to the knowledge of Christ, in his person, natures, and offices. And, 3. To this there was added a prophetical manifestation of the Son of God. The prophets, what were they but so many heralds or harbingers sent before this great King to tell that he was a-com- ing ? Jacob on his death-bed prophesied of him under the name of Shiloh, to whom the gathering of the people should be : Moses prophesied of iiim as the gve-di propliet that God should raise up hke 180 THE FIRST PROMISE ACCOMPLISHED. to himself, &c,; David prophesied of him under tlie name of the Son of man, whom .God would make strong for himself, and the King whom he would set on his holy hill of Zion ; Isaiah speaks of him as the branch that should spring out of the root of Jesse, that should stand for an ensign to the Gentiles, and a root springing out of a dry ground: Jeremiali, as the Lord our Righteousness: Ezekiel, as the plant of rcnoion: Daniel calls him the Messiah: Malachi as the messenger of the covenant, that should come unto his temple. Thus, I say, all the prophets prophesied of him : " To him bore all the prophets witness." 4. He was manifested personally in the fulness of time, by the assumption of the nature of man : Gal. iv. 4, " In the fulness of time God sent forth his Son made of a woman, made under the law." All the former manifestations of Christ were but like the gradual peepings of the light of the day; but now the Sun of righte- ousness actually arises on the world, vdth healing under his %oings. By his doctrine, his miracles, his obedience to the law, and death on the cross, and his resurrection and ascension again into heaven, he lays the foundation of a new gospel church within the territories of the god of this world. Of this more afterwards. But by this manifestation of the Son of (jlod, a dead stroke was given unto the kingdom of darkness, and the foundation of a happy eternity laid, by " finisliing transgression, making an end of sin, making recon- ciliation for inicjuity, and bringing in an everlasting righteousness " for the juBtification of sinners before God, and giving them a new title to eternal life, forfeited in the first Adam. 5. There is a declarative manifestation of the Son of God in the dispensation of the gospeh The apostles, and other ministers of Christ, they are sent out as so many heralds to proclaim and inti- mate to a lost world, that the great Redeemer and Saviour is actually come ; and that, having done his work, " whoever be- lieves in him shall not perish, but have everlasting life." We preach Christ crucified, and tell you, that " lie that beHeves in him shall be saved : and he that believetli not shall be con- demned." 6. He is manifested sacramentally. He not only presents him- self to our understandings by the ear in the dispensation of the word, but also to our eyes in the sealing ordinances of baptism and the Lord's supper ; and more especially in the last, where, by the elements of bread and wine, his body and blood are set before us, that we may discern him, and feed upon him as an incarnate God, dying, or pouring out his soul unto the death for our redemption. 7. Christ is manifested in a spiritual and efficacious way and manner: in the day of conversion. " God who commanded the light to shine out of darkness, shines into the heart, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." " It pleased God (says Paul) to reveal (or to manifest) his Son in me." This is called by the prophet, Is. xxv. 7, a " rent- ing of the vail, and a destroying of the face of the covering ;" be- cause, in the conversion of a sinner, the first saving work of the THE FIRST PROMISE ACCOMPLISHED. 181 Spirit is to destroy ignorance and unbelief, and to testify of the glory, fulness, suitableness, and excellency of the Lord Jesus to the soul, whereby it is determined to cast off the devil's livery, and to put on Christ for righteousness, and to say to him as a king, " 0 Lord, other Lords besides thee have had dominion over me, but by thee only will I make mention of thy name." I might tell you also of the renewed manifestations of Christ to the soul, poste- rior unto these at first conversion : for Christ having begun to give the light of the knowledge of his glory unto the soul, " his goings forth are prepared as the morning ;" he is ay refreshing the soul with the other blink of his reconciled countenance, whereby he weakens the interest of Satan in the soul, and changes it gradually " into the same image, from glory to glory, as by the Spirit of the Lord." 8. There is the public and solemn manifestation of the Son ot God at the last day, spoken of, Rev. i. 7, " Behold he cometh with clouds, and every eye shall see him, and they also which pierced him : and all kindreds of the earth shall wail because of him." Thus you see how it is that the Son of God is manifested ; and in every one of these manifestations (or if there be any other that I have not named) he had in view the destruction of Satan and his works. By his manifestation in the first promise, we have reason to think that both Adam and Eve, but especially the last, were converted ; and so the foundation of the patriarchal church laid in the midst of Satan's kingdom. By his manifestation to Abraham, under the name of the promised seed, through whom he engaged to be a God to him, and to his seed, the foundation of the Jewish church was laid ; and upon the foundation of this promise, the Mosaic economy was founded, and all the prophecies of the pro- phets, whereby the church was continued till the days of Christ. By the actual manifestation of the Son of God in the nature of man, and his obedience, death, and resurrection, the foundation of the New Testament church was laid ; and such a stroke given by his after manifestation in preaching of the gospel, accompanied with the power of the Spirit, that the works of the devil fell down apace through the world, the heathen oracles silenced, the idolatrous and gross abomination which Satan had erected in the world over- thrown, and multitudes every where converted unto the faith of Christ, submitting as volunteers unto his sceptre of righteousness, like drops of dew from the womb of the morning. But now I pro- ceed to, IV. The fourth thing proposed in the method, which was, to speak of the Son of God his destroying the works of the devil. And here I would, 1. Prove that it is the great business of the Son of God to destroy the works of the devil. 2. Show how it is that he destroys them. 3. When is it especially that he destroys them. 4. Why. The first thing is, to prove that it was the great business of the Son of God to destroy the works of the devil. This is evident 182 THE FIRST PROMISE ACCOMPLISHED. from the whole current and tenor of the scriptures, from the beginning to the end of them, Gen. iii. 15, he was to bruise the ser- perifs head. No sooner did he enter upon his mediatory work, Alatth. iv. but he enters the Hsts with this enemy, and foils him with the sword of the Spirit. By this death he is said to have spoiled principaUties and powers. He threw him out of the souls and bodies of men when upon earth ; and, by the preaching of the everlasting gospel, his kingdom falls like the lightning from heaven. And, Kev. xii. we read of a war between JMichael and his angels, and the devil and his angels. But now this will be further cleared by the induction of a few particulars. 1. Was it the plot of hell, to have God dishonoured and aflfront- ed in all his attributes and perfections by the sin of man ? Well, Christ counteracts the devil in this ; for he brings a greater re- venue of glory to the crown of heaven by the work of redemption, than could ever have accrued to it by all the service that men or angels could have done to God through all eternity ; hence it was that the angels, immediately upon Christ's appearing in the world, cry, " Glory to God in the highest." 0 the bright displays of the divine attributes in him, who is " the brightness of the Father's glory !" 2. It was the work of the devil, to disgrace the holy law of God, by breaking it himself, and teaching man to break in upon it : but the work of Christ is, to " magnify the law and to make it honour- able," " Think not (says Christ) that I am come to destroy the law: I am not come to destroy l3ut to fulfil it," He himself ful- filled it as a covenant, and establishes it as a rule to all his followers, and puts his Spirit within them, causing them to walk in his statutes, and to do them. 3. Was it the work of the devil to disturb God's government in the world, and to cast all into disorder and confusion ? Well, God the Father lays the government upon Christ's shoulders, he puts the reins of administration in his hands, on purpose that he may restore everything into the order wherein he had set them at first: and at the end of the day, when he has done his work, it will be a "time of restitution of all things;" and the very creatures long for that happy day, Rom. riii. 19, &c. 4. Was it the devil's work, to establish his own kingdom of darkness in this lower world, by establishing error, ignorance, un- belief. Atheism, pride, carnality, profanity, and all manner of sin and wickedness ? Well, it is the work of Christ to pidl down these pillars and strongholds of Satan's kingdom : Dan. ix. he shall '' finish transgression, and make an end of sin." And in the ftth verse of this chapter, where my text lies, " And ye know that he was manifested to take away our sins ; and in him is no sin. His name is Jesus, because he saves his people from their sins." 5. Was it the devil's Avork, to break all fellowship and friend- ship betwixt God and man ? Well, it is the work of Christ, to bring them into fellowship and friendship one with another ; therefore he is called a Mediator, or a Peacemaker. His work is THE FIRST PROMISE ACCOMPLISHED. 183 *' to make reconciliation for iniquity : When we were enemies, we were reconciled to God by his death : God was in Christ recon- ciling the world unto himself." Yea, Christ himself becomes " a new and living way," by which God comes down unto us, and we come up unto God, and have " our fellowship with the Father, and with his Son Jesus Christ." 6. Was it the work of the devil, to bring man under the curse and condemnation of the law, that so he might be in the same con- dition with himself? Well, it is the work of Christ, to " redeem us from the curse of the law, being made a curse for us." And they who believe in Christ, being wrapt up in his righteousness, there is no condemnation to them, nothing can be laid to their charge. 7. Was it the work of the devil, to deface the image of God which he stamped upon man ? It is the work of Christ, to restore it ; and for this end he manifests himself in the glass of the gospel, that we, by beholding of his glory ^ may be " changed into the same image, from glory to glory." But, not to insist upon particulars, Christ just " restored what he took not away," but what the devil and sin took away. Satan spoils us of our light and sight ; Christ comes to " open the blind eyes, to give light to them that sit in darkness, and in the region of the shadow of death." Satan spoils us of our beauty, and rubbed the hue of hell upon us ; Christ takes them that have " lain among the devil's pots," and makes them " like the wings of a dove covered with silver, and her feathers with yellow gold." Satan strips us naked ; Christ clothes the poor sinner with '' white raiment," with the " garment of salvation," and the " robe of righteousness." Satan spoils us of our strength ; but Christ makes his strength sufficient for our weakness, makes the feeble as David, so as to resist the devil himself, and to put him to flight. Satan spoils vis of our peace with God, and peace with conscience ; • But Christ restores both : " Being justified by faith, we have peace with God through our Lord Jesus Christ. Peace I leave with you, my peace I give unto you ; not as the world giveth, give I unto you : and a peace that passeth all understanding." Satan takes away, through sin, our title to God and glory ; but Christ restores this again with advantage, and settles our claim to God as our God, and to the inheritance of glory, upon a better foundation than the claim that the first Adam stood upon. In a word, the devil, and his first-born (sin), took away our spiritual life, and leaves us " dead in trespasses and sins ;" but Christ restores life to the dead : " I am the resurrection and the life ; and He that believeth in me, out of his belly shall flow rivers of living waters." And then he himself becomes the continual fountain of their life, and their " life is hid with Christ in God." Thus then you see, that it is a clear truth, that Christ the Son of God destroys the works of the devil. The second thing here is, to inquire, how is it that Christ destroys the works of the devil? I answer, Christ destroys the works of 184 1HE FIRST PROMISE ACCOMPLISHED. the devil four ways, 1. By the vh-tue of his blood. 2. By the light of his word. 3. By the power and efficacy of his Spirit. 4, By the prudence of his government and administration. 1. I say, Christ destroys the works of the devil by the virtue of his blood. Now, when I speak of the blood or death of Christ, I understand the whole of his satisfaction, including his perfect active obedience unto the mandatory part of the law, as well as his suffering the mandatory part of it in his death. Now, I say, by the death of Christ, in this extensive view, Satan and his works are destroyed. This, of all others, unto our sense and reason would appear to be the most improbable ; and yet it was the best, and the only way how it could be accomplished. The power of Satan, and his whole destroying works, are founded in sin ; the obligation of the sinner unto death, by virtue of the curse of the law, was that which gave hira all his power to destroy and ruin lost sinners ; and therefore, if that obligation be destroyed, Satan's power and all his works of darkness must of course dissolve ; the foundation being destroyed, all that is lying upon it must fall to the ground. Now, this was done in the death of Christ; justice was satisfied, reconciliation made for iniquity, the sinner redeemed from the curse, he being made a curse for us ; and whenever the sinner by faith closes with Christ as crucified, or comes to the blood of sprinkling, the sentence passes, Rom. viii. 1, "There is therefore now no condemnation to them which are in Christ Jesus." 2. Christ destroys the works of the devil by the light of his word. This is that weapon which is " not carnal, but mighty through God to the pulling down of strongholds, to the casting down of imaginations, and every high thing that exalteth itself against the knowledge of Christ." When Christ sent out his disciples to preach the gospel through the cities of Israel, Satan's kingdom fell down before it like lightning ; and when Christ sent out his apostles through the world, in order to overturn the king- dom of Satan, the weapon he put in their hand was just the Avord of the gospel ; " Go teach all nations ; Go preach the gospel unto every creature ;" Go manifest the Son of God, and what he has done and suffered for the redemption of sinners. And accordingly they went and preached the gospel of the kingdom ; and such was the power that accompanied it, that the idolatries of the nations fell down apace before it. It is very observable, that, upon the very external manifestation of the gospel, the gross works of the devil fell down. In the time of Paganism and Popery, the devil used to appear and cx:)nverse with men and w^omen in a familiar way, and they worshipped and served him as though he had been a god ; but, upon the entry of the gospel, he quitted that gross way of doing, and betook himself to a more secret and subtle way of ruining souls, by fostering them in security, pride, enmity, unbelief, and such spiritual wickednesses. And wherever the gos- pel comes with power, he is driven out of these high places also. 3. Christ destroys tlie works of the devil by the efficacy of his THE FIKST PROMISE ACCOMPLISHED. 185 Spirit, whereby the virtue of his blood, and evidence of the word, is carried in upon the soul ; for it is the Spirit that applies to us the redemption purchased by the blood of Christ, and manifested and exhibited in his word. There could be no efficacy in the word, in itself considered, for destroying the works of the devil, without the concurring power of the Holy Ghost, who, upon this very account, is called a " Spirit of power: Not by might, nor by power of man, but by my Spirit, saith the Lord of hosts." And 0, when the Spirit of the Lord comes along with the revelation and dispensation of the word, then the devil's prisoners are loosed, the captives of the mighty are delivered, and the soul that was bound for many years with the devil's chains is raised up, and made " partaker of the glorious liberty of the sons of God." 4. Christ destroys the works of the devil by the prudence and wisdom of his government and adminstration, of which you have an account, Is. xi. 2-4, &c. Christ is given as a head of govern- ment unto his church, and the sceptre of power is put in his hand, a rod of strength, and a rod of iron, whereby he dashes his most powerful enemies in pieces as a potter's vessel : he is " made head over all tlnngs unto the church, which is his body." And that he may be in a better capacity to manage the reins of government for the benefit of his mystical body, and the great ends of their salvation, " all the treasures of wisdom and knowledge are hid in him ; so that his administration is unerring and infallible. Satan the old serpent, and his agents, they are continually plotting the ruin and overthrow of the interest of Christ in the world ; some- times by fraud, and sometimes by force and violence, they endea- vour to make the work to cease, and never more than at the pre- sent time ; but Christ, by the prudence, wisdom, and energy of his government, he contradicts all the deep-laid plots of the gates of hell, so as they never have, nor ever shall be able to prevail to the overthrow of his work and interest ; "He takes the wise in their own craftiness, and turns the counsel of the fro ward headlong." Thus you see how it is that Christ destroys the works of the devil. The third thing was, to condescend upon some particular times and seasons wherein Christ destroys the works of the devil. 1. The day of Christ's death gave a notable blow, as I told you just now, unto the devil's kingdom ; for then he " spoiled princi- palities and powers, and made an open show of them " before God and the holy angels. Men and devils, to the world's view, were triumphing over Christ ; but Christ at the same time was triumph- ing over them before the invisible world of spirits. The " hand- writing that was against us," and from which the devil derived all his authority and power in. this Avorld, was torn and cancelled. 2. The day of Christ's resurrection gave a signal blow to the works of the devil ; for he " rose for our justification." The devil, the Jews and Romans, they thought they had obtained the victory over Christ, when they got him in the grave, and his stone sealed : but " he was taken from prison and from judgment ;" by an order from Heaven, the stone was rolled away from the door of the 186 THE FIRST PROMISE ACCOMPLISHED. sepulchre, and lie comes forth carrying the spoils of death and hell in his hand, and carrying also the discharge of the debt of a whole elect world in his hand, &c. 3. The day of Christ's ascension into heaven was a notable de- struction unto Satan and his works; for " when he ascended up on high, he led captivity captive ;" he opened a passage between this world and Jieaven, through the territories of the prince of the power of the air, by which alLhis friends might follow him to glory. And 0 how did it torment the devil, when Christ went through the air in triumph with his " twenty thousand chariots of angels," every one crying, " God is gone up with a shout, the Lord with the sound of a trumpet : sing praises to God, sing praises ; sing praises unto our King, sing praises ?" 4. In the day of Pentecost Christ gave another stroke to the devil and his works. When Christ newly sat down on his throne of glory, poured out his Spirit upon his apostles in an extraordinary manner, enabling them to work miracles, and to preach the gospel in all languages, that it might spread through all the known w^orld; how did ISatan's kingdom begin to fall, when at one sermon three thousand souls were plucked out of his kingdom, and added to the Church of Christ ! And, from that time forward, how did the light of the gospel fly like lightning from one end of the world (as it were) to the other, insomuch, as the apostle observes, Rom. x. 18, " their sound (in a little time) went unto the ends of the earth ?" And to this I may add, that when at any time the renowned Captain of salvation " girds his sword upon his thigh, and rides prosperously " in his chariot of truth, " making the people to fall under him," convincing and converting sinners unto his knowledge and obedience, that is a time when Christ destroys the works of the devil, and pulls down his strongholds. 5. The day of a sinner's believing in Christ is a time when Satan's works are destroyed. It is the great design of hell, to slander God and his word among the children of men, as though he were not worthy of credit : thus he slandered him to our first parents ; Hath God said so and so? Now, when a sinner is brought to " set to his seal that God is true," and is made to give such credit unto the record of God that he ventures his eternal salvation upon the veracity of a God of truth ; this, I say, is just a stab (as it were) given the devil's heart, who " abode not in the truth" of God himself, and cannot endure to see any poor sinner abiding in it. The same I may say with respect unto every renewed act of faith on Christ, upon the footing of the promise of a God of truth ; hence we are told, that it is by faith as a shield that we " quench the fiery darts of Satan." 6. Times of espousals, nearness betwixt (xod and a soul, are times of destroying the works of the devil. It was the great plot of hell, as you heard, to separate between God and man ; and how doth it gall that enemy to the heart, when he sees himself defeated, and the poor soul, that was through his means put /ar ojf' from God, brought so nigh unto him, that he is just taken up, and taken in to THE FIRST PROMISE ACCOMPLISHED. 187 the " chariot of the wood of Lebanon," and made to " sit down under his shadow with great dehght," having the banner of love dis- phiyed over it? Sirs, every new manifestation of the Son of God unto the soul gives a wound unto Satan's interest in the soul ; it weakens unbelief, pride, carnahty, hypocrisy, enmity, and the other branches of the body of sin and death. 7. When at any time an honourable testimony is given to the Lord, to the doctrine, discipline, worship, and government of his church, in a day of uncommon defection and backshding. It is the great work of the devil to sow the tares of error, and corrup- tion, and tyranny, and discord, and division, in a church ; and when these evils are " coming in like a flood," the Lord spirits any of his saints or servants to lift up the banner, and to testify against these works of the devil, and to dismantle them of their fair col- ours under which they are carried on ; this, I say, torments the devil, and those that live under his government, as you read. Rev. xi. And Christ's kingdom and interest in all ages of the world, particularly in this church, has been maintained by a faithful wit- nessing for the Lord and his w^ay, in opposition to errors and cor- ruptions, &c. 8. When a believer dies, and goes away to glory, under a guard of angels, along that lane or road that Christ opened when he ascended, to take possession of these vacant thrones that the devil deserted, when he "left his first habitation ;" what a vexation is it unto that proud spirit, to see the poor believer, whom he tossed and tempted many a day in this lower world, going up in a trium- phant manner to sit down on the throne he himself once sat upon ? &c. The fourth thing here was, to give the reasons why Christ the Son of God is manifested to destroy the works of the devil, Unto this I answer in these particulars. 1. Christ encounters this enemy, and destroys his works, because it was his Father's will and pleasure ; and he did always these things that pleased his Father, rejoicing always before him. " I delight to do thy will, 0 my God : yea, thy law is within my heart. I lay down my life of myself; this commandment have I received of my Father." The devil by his works had affronted and dishonoured the God ai!d Father of our Lord Jesus Christ, and Christ rejoiced to resent his Father's quarrel upon this enemy. 2. Christ destroys the works of the devil, because it was for his own honour to engage in this expedition. There is a new revenue of glory accrues to the crown of Christ, as Mediator, by this under- taking. All the ransomed in glory, through eternity, will be cele- brating the glory of his achievements, whereby " through death he destroyed him that had the power of death, that is, the devil." Hence the ransomed. Rev. v. 9, cry, " Worthy art thou to take the book, and to loose the seven seals thereof; for thou wast slain, and hath redeemed us to God by thy blood." 3. Christ destroys the works of the devil, out of the ancient and wonderful love that he did bear to man upon earth, particularly to 188 THE FIRST PROMISE ACCOMrUSHEI). tliat rerauaut of Adam's family which were given him by the P'ather from all eternity. It was the love of the Father that sent him, and it was the love of the Son that made him come to deliver us out of the paw of the roaring lion, when we were ready to be devoured of him. "He loved me (says Paul), and gave himself for me." And 0 the love of Christ in this matter, it passes all un- derstanding. 4. Out of regard to his own law, which the devil by his works had dishonoured. The devil made it his business to abrogate and abolish the law of God from among the children of men, that it might not be the rule of their actions ; and such is the devil's spite and malice against Heaven, that, if it were possible, he would not leave the least print of it in the world : but now, Christ had such a regard for the honour of the law, that he would magnify it, and make it honourable, both as a covenant and as a rule ; " I came not to destroy the law but to fulfil it." 5. Christ destroys the works of the devil, that he may " still this enemy and avenger." When the devil had so far prevailed, as to deface the image of God upon man, to bring him under the curse, and to draw him into a confederacy against God with him- self, he thought that he had carried the day, and that now man, and all this lower world, was his own ; and he was no doubt say- ing, like proud Pharaoh, " Now will I divide the spoil ;" I will tear, and devour, and rage as I have a mind. But how is this enemy stilled, silenced, and confounded, when he sees all his game spoiled, and his kingdom ruined, his head bruised, by the Child horn, and the Son given to us, whose name is " Wonderful, Coun- sellor, The mighty God, The everlasting Father, The Prince of peace .'' 6. He destroj's the work of the devil, for the illustration and manifestation of all the divine perfections. The wisdom of God is manifested in outwitting all the policy of hell, and " taking the wise in their own craftiness, and turning his counsel headlong :" the power of God, in " spoiling principalities and powers," and in bringing life out of death, and light out of darkness, salvation out of misery, and " glory to God in the higiiest " out of that which had the greatest tendency to dishonour him : the holiness of God, in expressing the greatest hatred and indignation against sin, as the abominable thing which his soul hates : his justice, in the exe- cution of the penalty of the law upon the Surety, and justifying the ungodly upon the footing of a better righteousness than ever Adam had before he fell : the goodness, love,, and mercy of God, mending a ransom, that we might not go dozen to the pit : his truth and faithfulness, in taking care that the threatening of the law should be fulfilled in the sufferings of Christ, and in fulfilling that ancient promise of the seed of the woman his bruising the serpent's liead, after the delay of four thousand years ; the accomplishment of which is a glorious security for his accomplishing every other promise of the word. Thus you see why the Son of God destroys the works of the devil. THE FIRST PROMISE ACCOMPLISHED. 1S9 V. The last thing m the method was the use of the doctrme, which I sliall despatch in the following inferences : 1. See hence a glorious ray of the Godhead or supreme inde- pendent Deity of the glorious Redeemer. Why, he is here ex- pressly called the Son of God, the Second Person of the glorious Trinity, one God with the Father : and the work here ascribed to him declares him to be none other than the mighty, yea, the al- mighty God ; for who else could destroy the works of the devil ? He is " God manifested in the flesh, the great God, God blessed for ever, and God over all :" his name is Jehovah, " most high over all the earth." 2. See hence how the kindness and love of God hath appeared toward man upon earth. Why, here is the greatest evidence of it that was possible for God to give ; he sends his own Son upon an expedition into this lower world, arms him with his power and authority, as the Captain of salvation and Redeemer, to avenge his own and our quarrel (which, in his infinite wisdom, he knits to- gether) upon that Abaddon and Apollyon the devil, the deceiver and destroyer of mankind : when he gave him his commission, he promised to support him, that his arm should be with him, «&c., in order to bruise tlie head of that enemy, &c. 3. See hence the evil of sin, and the folly of those that are in love with it, and give themselves up to its power and service. Why, it is just the woi'k of the devil, his main work, and the strength of his kingdom. What a pitiful thing is it to be the devil's drudge, to do the devil's work, to lick up his vomit, and the poison of the old serpent ? &c. ^ 4. See hence a good reason why the believer is at war with siu in himself, and wherever he finds it. Why, he takes it up as the \oorh of the devil that Christ came to destroy / and therefore he de- nounces war against it, wherever he finds it. He has lifted him- self a volunteer under Christ in a day of power, to help down with the works of the devil all that he can : and therefore he resists the devil and his temptations unto sin, and " resists even unto blood, striving against sin." 5. See hence what is the ground of that strong opposition that is made at this day against the settlements of honest ministers through Scotland. Why, the devil, and those that take part with him, are afraid that, if a faithful ministry were settled in congre- gations, Christ the Son of God would be manifested in the dispen- sation of the gospel, and his works in the hearts of sinners would be destroyed. What a melancholy thing is it to see the interest and influence that the devil has at this day, even in the judicatories of the church, to employ that power, which they have derived from Christ, against his, and for the devil's interest ! The devil knows well enough, that that man that is thrust in upon a people without and against their will, is never like to do his kingdom harm ; and therefore he pushes on men under his influence, to carry on the settlements of congregations with a higli hand, with lax, little-worth young men, that have little or no knowledge of the devices of the devil, or of the work of grace upon their souls. 190 THE FIRST PROMISE ACCOMPLISHED. If the devil sees a man that God has qualified with gifts and grace for preaching the gospel, for edifying souls, or pulling down the devil's kingdom, he will set all his forces against that man, and re- proach him as a turbulent dangerous man, that would turn the world upside down. 6. See hence whence it is that the testimony of the witnesses. Rev. xi. is said to " torment them that dwell upon the earth." By " men that dwell upon the earth," is just meant men of earthly sensual spirits, the " men of the world, whose portion is in this life ;" they are sunk in this earth, and have no just notion of the things of heaven, or the things of the kingdom of Christ ; men under the power of the god of this world. Why, a testimony for (Jhrist, and his injured cause, cannot miss to torment them, because it distui'bs the strong man in the peaceable possession of the house, it discovers the Avays and works of the devil that men are pro- moting ; and this cannot miss to gall, and vex, and torment them : and therefore all care must be taken by those who are on the devil's side, to bury the witnesses of their testimony also, 7. See hence why hell and earth took the alarm when Christ appeared in the world ; or we may see an answer to that question, Psal. ii. WJii/ do the heathen rage ? &c. Why, it is against the Lord's ]\Iessiah, who came to destroy the works of the devil. You know, if a foreign enemy enter a kingdom, the king and all his subjects will take arms to oppose him : Christ was a foreigner, he came to invade the devil's kingdom, and set up his own 8. See hence why the devils cried out when Christ was upon earth, " Art thop come to torment us before our time ?" and why the devils believe and tremble. Why, they know that Christ is to destroy all their works, and this torments them. The name of the Son of God is the terror of hell, because he "finishes transgression, and makes an end of sin," whereby his kingdom fails in the world. 9. See the mystery of the conversion of the thief upon the cross. Why, Christ would show his power and ability to destroy the works of the devil in a poor soul, and to pull a captive out of his hand, even when he seemed to be at the lowest, or when he was really in the lowest step of his humiliation. 10. See hence, that we in this land and generation cannot miss a sharp stroke from the Lord. Why, the works of the devil are prevailing in our day; error, ignorance, unbelief, pride, fulness of bread, idleness. Atheism, security, cursing, swearing. Sabbath- breaking, contempt of the gospel, barrenness under the means of grace; yea, we are come that length, that even in the established church, and in the courts of Christ that are constituted in his name, iniquity is established by law, whereby the avowed enemies of the interest of Christ have their hand and power set up, and the poor members of Christ oppressed and cast out, as though they were the dross and oft-scourings of the earth. Sirs, there seems to be a formed design and conspiracy among the prophets in our day, to crush and suppress all that have the least show of serious re- THE FIRST PROMISE ACCOMPLISHED. 191 ligion and godliness. Now, I say, when the works of the devil so much prevail, and men are (as it were) avowing the devil's works, and defending them, have we not reason to think that the Lord will visit for these things, and that he will some way or other be "avenged on such a nation as this?" When sinners will main- tain and support the works of the devil among them, in opposition to the manifestation of the Son of God in the gospel ; when they turn a deaf ear, and pidl aioay the shoulder^ and refuse obedience unto his laws ; then commonly he manifested himself in a way of some awful providence, he puts on his terrible majesty, and clothes himself with vengeance, to destroy these rebels, Matth. xxii. Matth. xxiii. at the close, their house was left unto them desolate, and they and their temple, city, and nation, utterly destroyed, because they would not receive the Son of God, manifested first in the flesh, and then in the ministry of his apostles. 11. See one gre;it reason why believers breathe so much after manifestations of the Lord : " O that I knew where I might find him ! 0 to see thy power and glory, as 1 have seen thee in the ss.nctuary ! 0 wlien wilt thou come unto me?" Why, here is one great reason for it, because, by the manifestation of Christ, the works of the devil in their souls are destro3'ed. Sin, ignorance, unbelief, pride, enmity, and the other parts of a body of sin, they get a wound by Christ's appearing and manifesting himself': all these locusts of hell are either killed, or obliged, like wild beasts, to creep into their holes, and disappear, when the Sou of righteous- ness begins to shine. And to this 1 may join another inference, namely. It lets us see why believers do weary so much in the Lord's absence, and cry for his presence. Why, while he is absent, the '' enemy comes in like a flood," the works of the devil get up their head, and this is the burden of the poor soul. 12. From this doctrine we may see how much it is our common to keep up the memorials of a Redeemer's death, and why the truly godly love to flock to a sacrament. Why, by the death of Christ especially, a dead stroke was given unto the kingdom of Satan and his works, and therefore they love to shew forth his death till he come again ; and because in this ordinance the Lord frequently manifests himself unto the souls of his people, so as he doth not manifest himself unto the world. By viewing him, and his death and blood in that ordinance, they get fresh courage to fight their way through the wilderness, knowing that " through death Christ has destroyed him that had the power of death." Use second may be of Trial, whether the Son of God was ever savingly manifested to thy soul. Sirs, here is a touch-stone to try your manifestations, whether they be genuine : why, whenever Christ is manifested in a saving way, the tendency of it is to des- troy the devil's works ; for, for this purpose the Son of God was manifested, that he might destroy the loorks of the devil. Hence is that intestine war that the believer finds in his breast after he comes once to know the Lord. " What wilt thou see in the Shulamite? as it were the company of two armies. The flesh lusteth against 192 THE FIRST PROMISE ACCOMPLISHED, the Spirit, and tlie Spirit against the flesh." O many a heavy- groan goes up to heaven from the heart of the behever, when he finds tlie works of the devil prevaiHng in his souL " 0 wretched man that I am, who will deliver me from the body of sin and death!" ]. If ever the Son of God was manifested in thy soul, if ever the " light of the knowledge of the glory of God, in the face of Jesus Christ, shined into thy heart," thou wilt be ay clear for pulling down the works of the devil, and for building up the works of the Son of God. Here I might tell you of several works of the devil that you will study to pull down, and some works of Christ that ye will study to build up. \st, You will pull down self-righteousness, and put on the righte- ousness of Christ. Self-righteousness is one of the main works of the devil. Indeed it is hard to convince a man that is obeying the law as well as he can for his life and acceptance before God, that he is working the devil's work : no, you will sooner fasten a conviction upon publicans and harlots than upon him, because he thinks he has the law of God on his side ; and then, when he is obeying the law, he thinks he is doing God a service, and working the works of God. But; Sirs, allow me to tell you, that, if you be obeying the law for life, righteousness, justification, or acceptance before God, you are working the devil's work; for you are making a Christ of your obedience, ye are jostling Christ out of his room, who was " made sin for ns, that we might be made the righteousness of God in him." And as long as a man is doing so, he is afii'onting the Son of God in his priestly office, rejecting the righteousness and satisfaction of Christ, and putting his own filthy rags in the room thereof, as the Jews did, Rom. x. 3, " They went about to establish their own righteousness, and would not submit unto the righteous- ness of Christ." That man or woman, in whom Christ has been savingly manifested, casts away his or her own righteousness as flthy rags, and cries, " Surely in the Lord have I righteousness ; in him will I be justified, and in him alone will I glory :" or with Paul, Phil. iii. 8, 9, " Yea, doubtless, I count all things but loss and dung, tliat I may win Christ, and be found in him, not having mine own rigliteousness, which is of the law, but that which is tlirough the faith of Christ, the righteousness which is of God by faith." 2c?/y, You will be much employed in pulling down the image of the first Adam, and in setting up the image of the second Adam in your souls. By nature we bear the image of the first Adam, which lies in the darkness of the mind, rebellion of the will, and carnality of the affections. Now, if ever the Son of God was sav- ingly manifested in thy soul, it Avill be thy great care and exercise to have this destroyed. And, indeed, here is the main exercise of the (Christian : he groans under remaining darkness of mind, and is ay striving to have more of the knowledge of God, and of his mind and will ; he breathes after the "excellency of the knowledge of Christ," and is ay " following on to know the Lord," &c., he groans under the rebellion that is in his will, and remaining enmity, THE FIRST PROMISE ACCOMPLISHED. 193 and strives to have his will in every thing brought up to the will of God, both of precept, providence, and grace : he groans under the carnality of his aiFections, and is aye striving to have them brought off from the vanities of this world, and " set upon thinga above, where Christ is at the right hand of God," Thus the man is never at rest while he finds any thing of the hue of hell about him ; his constant care and concern is, to be " changed from glory to glory." ijclly, You will be clear for pulling down the wisdom of the flesh. and for setting up the wisdom of r this purpose was the Son of God manifested, that he might destroy the works of the devil. COURAGEOUS FAITH. A SERMON, PREACHED AFTER THE CELEBRATION OF THE SACRAMENT OF THE LORD'S SUPPER AT SOUTH QUEENSFERRY, ON MONDAY, AUGUST, 13, 1733. Ps. xxiii. i.—Yea, though I walk through the valley of the shadow of death, I xo ill fear no evil : for thou art with me, thy rod and thy staff they comfort me. THE words which I have read are large and copious ; and there- fore to gain time, I shall entirely wave any preamble, drawn either from the connection, or from the penman, occasion, or principal parts of the psalm, and come close to the words them- selves. In general, we may take them up as tlie language of a victorious and triumphant faith, viewing the countenance of a reconciled God in Christ, trampling upon all the imaginary evils of a present world, yea, death itself, as things " not worthy to be compared with the glory to be revealed." Yea, though I walk through the valhy of the shadoxo of death., I ivill fear no evil, &c. Where we may notice the particulars following. 1. The present condition of the believer while \\\ tin's world; he is considered under the notion of a traveller, for he is walking to- wards his journey's end. 2. We have tlie supposed danger that may cast up in liis way or walk ; he may come to the valley of the shadow of death : that is, he may meet with troubles in his way, that curry the shew or appearance of the greatest dangers, yea, even of death in them. 3. VVe have the courage wherewith faith inspires the believer, upon this supposed event of being obliged to walk through the valley of the shadow ot death ; / will fear no evil, says faith. 4. We have the ground of this courage and confidence, which is expressed two ways. (1.) I\Iore generally. Thou art v:ifh me. (2.) More particularly, Thy rod and thy staff they comfort me. And thus we have the words resolved into tlieir several parts. I sliall not COURAGEOUS FAITH. 195 stay at present upon any critical explication ; what is needful will occur. From them I notice the following doctrines. Observe, 1. "That believers are not residenters in this world, but travelling through it to their own home." Hence David here speaks of his present condition under the notion of a traveller walk- ing through a valley. Obs. 2. " That believers in their journey must lay their account with melancholy, yea, death-like dispensations, trials that portend death and ruin." Hence David supposes that he may walk through the valley of the shadow of death, Obs. 3. '' That true faith inspires the soul with an undaunted courage to encounter all imaginable dangers in the way." See with what a heroic spirit David here expresses himself, under the influence of the Spirit of faith, I zvill fear no evil. Obs. 4. " That which gives so much courage to the believer is, that by faith he takes up a reconciled God as present with him in the midst of his greatest troubles." I will fear no evil, for thou art with me, Obs. 5. "The consideration of God's pastoral care and provi- dence toward his people is very oorafm-table in the midst of trouble." For in this sense some understand the words, being, they think, an allusion unto a shepherd, who with iiis rod and staff protects and defends his flock against wolves and such ravenous beasts. Obs. 6. "The faithfulness of a promising God is a comfortable rod or staff in the hand of faith, to bear up the believer in his travels through the wilderness." In this sense others take the words ; for by the rod and staff they understand the divine promise, and the faithfulness of the Promiser, to which faith leans with con- fidence, in opposition to all staggerings thi-ough unbelief. Thus, you see, the words cast up a large field of matter, whicli it is not possible for me to overtake at present. The doctrine I insist upon at present is the third in order, viz. DocT. "• That true faith is a courageous grace ; it inspires the soul with a holy and undaunted boldness amidst the greatest of dangers." Or, you may take it thus: " That true faith is a noble antidote against intimidating fears in a time of trouble." ThivS you see plain in the words. David here, being under the influence of the spii'it of faith, cries out with a holy fortitude of spirit, Yea, tlwugli T walk through, the valley of the shadow of death, I will fear no evil, &c. The method I propose is, T. To notice some of these evils that are ready to intimi. When the Jewish sanhedrim perceived the boldness of Peter and John, and took knowledge of them, that they had been with Jesus, they were brought to their wits-end, and say one to another, " What shall we do with these men?" Pidhj, It serves to hearten the spirits of those who love the truth, and affords matter of praise when they see these that are in high places appearing valiant for the truth ; as we see in the same Acts iv. 23, 24. When Peter and John are let go, and when they come to their own company, making a report of all that had happened, they lift up their voice with one accord, and praise the Lord. 4thli/, A bold appearance for the truth and cause of Christ is a g-w-eet evidence to a man of his own salvation, and that he shall be owned of the Lord another day ; for, says Christ, " He that con- fesseth me before men, him will I confess before my Father, and before his angels." To the same purpose is that of the apostle, L*om. X. 10, "With the heart man belie veth unto righteousness, but with the mouth confession is made unto salvation." Thus I have given you a sixfold view of that Christian fortitude and cour- age which is the fruit of faith. IV. The fourth thing in the method was, to inquire into the in- fluence that faith has upon this loldness. Unto which, I answer in the particuUn-8 following. 1. I^'aith serves to inspire the soul with Christian fortitude and boldness, by presenting God to the soul's view in his glorious majesty ; at the sight of whom, the fear of man, and all the dangers of time, do entirely evanish and disappear. Hence is that of Moses, Ileb. xi. 27. " By faith he forsook Egypt, not fearing the wrath of the king." Why, what was it that cured him of the fear of Pliaraoh'swratli ? We are told in the close of the verse, that "he endurcid, as seeing liim that is invisible." 0 Sirs, when the eye is opened to see the infinite majesty, greatness, excellency, and power of the great Jehovah, it would choose rather to ventun^ upon the furv of all the devils in hell, and men upon earth, than adventure to displease him, by parting with the least truth he has revealed, or by breaking one of the least of his commandments. Tt renders the soul unshaken xmder all trials ; hence is that of David, " I have set tlie Lord always before me: because he is at my right hand. I shall not be moved." 2. Faith inspires the soul with Christian boldness and fortitude, by enabling the soul to make a right estimate of the truth which COURAGEOUS FAITH. 207 is tlie great matter of strife aud contention in the worid. The devil deserted, or " abode not in the truth " of God : and the way he ruined mankind at first, was by mincing away the truth of God's threatening, " In the day thou eatest thereof, thou shalt surely die : Hath God said so and so? " And such is his enmity at tlie truth of God, that his main efforts are to bring it into discredit, and to bring these that profess Christ either to disbelieve it, or deny it, or desert it. Kow, faith gives the soul a just view and uptaking of the value of every truth of God, yea, of these that would appear less fundamental, that it will not quit with the least hoof, though heaven and earth should mingle. 0, says faith, I see that God has such a value and esteem for his truth, that he will rather throw heaven and earth back unto their original nothing, than let one jot of it fall to the ground; how then shall I give it up? In a word, truth, particularly revealed truth, is just the food on which faith lives ; and faith is nothing else but a " setting to the seal that God is true." Take away the truth, and faith is not; and therefore it is tliat faith and truth do sometimes exchange names, Jude H. " Contend earnestly for the faith once delivered unto the saints ; " the meaning is, contend earnestly for the truth delivered to the saints. Faith and truth are exceedingly sib, the one cannot subsist without the other ; and hence it is, that faith inspires the soul with courage in owning it, and cleaving to it, and fears no evil in BO doing. 3. Faith inspires the soul with courage, by curing it of the fear of man, which causes a snare. \'\'hat was it but the fear of man that made Abraham, and Isaac also, to tell a lie ? What but the fear of man made David to feign himself mad, and Peter to deny his Master? Now, faith, when in a lively exercise, sets man in his proper light, and discovers him to be what he really is. For, Is^, True faith tells the soul, that man is an inconsiderable creature before God: Is. xl. 15-17. " Behold the nations are before him but " as a drop of a bucket, and are counted as the small dust of the balance : behold, he taketh up the isles as a very little thing. — All nations before him are as nothing, and they are counted to him less than nothing, and vanity." Faith sees the great armies of enemies to be no more than a swarm of impotent flies before God ; hence is that challenge unto Israel trembling at the fury of the enemy, Is. li, 12, 13, " Who art thou, that ihou shouldst be afraid of a man that shall die, and of the son of man that shall' be made as grass ? And forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth ? and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy ? and whei-e is the fury of the oppressor?" 0, Sirs, if the majesty of such a challenge were but laid home upon our spirits, we would make Httle account of poor man, and his displeasure, in cleaving to the Lord, and his trutlis and way. 2dli/, Faith tells the soul, that as a man is an inconsiderable creature so he is a mortal dying creature ; and that very day he 208 COURAGEOUS FAITH. dies, all his thoughts and designs perish : Is. xl. 6-8, " The voice said, Cry. Aud he said, What shall I cry? All flesh is grass, and all the godliness thereof is as the flower of the field. The grass Avithereth, the flower fadeth ; because the spirit of the Lord blow- eth upon it : surely the people is grass. The grass withereth, the flower fadeth : but the word of our God shall stand for ever." Now, faith sees that to be true, and so it cures the soul of the fear of man. Mlg, Faith tells the soul, that any little power that man bath, is bounded by an over-ruling hand ; and that he can go no further, in punishing his resentments, than God allows him : Ps. Ixxvi 10, " The wrath of man shall praise thee : aud the remainder of his wrath shaltthou restrain." Hence is that of Christ unto Pilate, who was making his boast, that he had power to take away his life, or to save it; "Thou hast no power against me, but what is given thee from above." As he sets bounds unto the raging sea, saying, " Hitherto shalt thou come, and no further ; " so he sets bounds unto the rage of man. AtJtly, Faith views man as a guilty criminal before God, the righte- ous Judge of all the earth ; and the conscience of guilt strikes them with fear and terror ; especially when there is valiant contending for the truth, which they are endeavouring to stifle and suppress. Hence it was that Felix, when sitting upon the judgement-seat, fell a trembling before Paul at the bar, I mean, Paul when he spake of righteousness^ temperance, and a judgement to come. They may well touch the body, the estate, the name, and such external things; but they cannot harm the soul, which is the more noble part of the man. Hence is that needful caution of Christ to his followers," Fear not him that can kill the body; and when he hath done, cannot reach the soul: but fear him that is able to cast both soul and body into iiell," Luke xii. A. 5. They cannot thunder witii a voice like God; tbey can- not blot your names out of the book of life, or shut the gates of heaven, or open and shut up your souls in the prison of hell. Faith sees that the man's enemies, in owning the cause of truth, are God's enemies, and all the enemies of God shall perish. '\ bus you see what a view faith gives of all the children of men, and their wrath ; and this is it that inspires the soul with a holy boldness, and un- daunted courage, in the face of the greatest dangers. 4. Faith inspires Avith Christian courage in time of danger and trouble from the world, by viewinc,- the inside of troubles for Christ as well as the outside of tliem. Wlien we walk by sense, and not by fjiith, we will soon be rlispirited in a day of trouble and danger, and be ready to cry, " There is a lion in the way, there is a lion in the streets," the way is impassable. Banishments, prisons, and death, have something in them that are horrible to nature and sense. But now faith looks to the inside of troubles, and considers what God has made, and can still make these unto his people ; it considers how joyful the Lord's people have been in tribulation ; what honey they have found in the carcase of a lion ; what songs he has given them in the night, in stocks and dungeons, and what COURAGEOUS FAITH. 209 glorying in tribulation ; how he has brought into their bosom an hundredfold of a reward even in this life ; how mauj'^ of the Lord's people have found themselves quite mistaken anent a suffering lot, Avhen once they have fairly ventured upon it in following the Lord : that which at a distance looked like a serpent, has been found to be a rod iu the hand; a prison has been turned into a palace to them, so that they have been more loath to come out of prison, than they were to enter into it. 0 Sirs, the consolations of God, which are not small, they infinitely counterbalance all the gall that is in the cup of suffering for Christ. 5. Faith inspires the soul with courage, by laying the '_' glory that is to be revealed " in balance against all the " sufferings of this present Kfe," and then it cries. They " are not worthy to be compared" together. Heb. x. 34, the saints there, they "took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and a more enduring substance." 2 Cor. iv. 16, 17, Faith views the certainty of the reward of glory ; " for it is the evidence of things not seen ;" and thereupon it cries, " Verily there is a reward for the righteous." Faith views the greatness of the reward, saying, " Our light alHictions, they work for us a far more exceeding and eternal weight of glory." Faith views heaven and glory to be near at hand, that there is nothing but a partition-wall of ciay, nothing but the breath of the nostrils between the soul and the immediate enjoyment of God; and there- upon it cries, with Paul, " I desire to be dissolved, and to be with Christ, which is best of all." 6. Faith inspires the soul with Christian courage, by clearing the heart and soul of the guilt and filth of sin. A man can never be a true sufferer for Christ, while conscience is roaring, and telling him that he has an angry God to meet with on the back of death ; hence we find that the spirit of a sound mind, and spirit of slavish fear, are opposite, 2 Tim. i. 7. A " spirit of a sound mind ;" some understand it a mind purified from the guilt of sin. Now, faith is a grace that has a mighty influence this way. Acts xv. 9. "Purify- ing their hearts by faith." It brings the soul to the Jordan of a Redeemer's blood, and washes it from sin, and from uncleanness; it wraps up the soul in tbe v/hite robe and mantle of the everlast- ing righteousness of Christ, and then it can, with a holy boldness, cry, And " who is he that will contend with me ? he is near that justifieth." Hence is that, Eom. v. 1-3. " Being justified by. faith, we have peace with God," &c. 7. Faith inspires the soul with courage and constancy in ai* evil day, by keeping the eye fixed upon Jesus, according to that ad- vice of the apostle, Heb. xii. 2, " Let us run our race with patience, looking unto Jesus." And here I will tell you of a few things in Jesus that serve to inspire the soul with holy courage and mag- nanimity. Is/, Faith sees Christ upon its head, as the great Captain of sal- vation, giving out the word of command, " Fight the good fight of faith, stand fast in the faith, quite yourselves like men, be strong, and VOL II. O 210 COURAGEOUS FAITH. having him as a leader and commander, the man loaxes valiant in fight, knowing that nothing but weakness is in the way. 2dhj, Faith views the example of Christ, how he encountered the wrath 'of God, the curse of the law, the fury of devils, and rage of men, with undaunted resolution, in order to our redemption : and the valour of the General inspires the soldier with courage to follow him through all imaginable danger. Mly, Faith sees all fulness of grace treasured up in Christ, the head of the mystical body, for the supply of every particular member according to need; and then the man cries out with cour- age, as Paul did, " I can do all things through Christ strengthening me." He becomes " strong in the grace that is in Jesus Christ," AtUy, Faith sees a reconciled God in Christ smiling on the soul, and standing on its side ; and this gives courage. " The Lord of hosts is with us, and the God of Jacob is our refuge." O Sirs, a God in Christ is not a God against us, but " Immanuel, God with us ;" and this makes the soul to cry, 1 loill fear no evil, for thou art with me. dthly, Faith, keeping its eye on Christ, sees victory secured in the end of the day; yea, it sees the victory already obtained in him, it sees the spoils of the enemy in his hand, and him triumphing over, and treading upon his enemies as his foot stool : and this, O this, fills the soul with holy courage, saying, " We are more than con- querors, through him that loved us: Thanks be to God which giveth us the victory, through ovly Lord Jesus Christ." Thus you see whence it is that faith inspires the soul with courage and bold- ness. Many other things to this purpose might be insisted upon, but I pass them, and go on to, V. The fifth thing, which was the Application. JJse first may be of Information, only in two w^ords. 1. See hence the excellency of the grace of faith. Why, it is a bold, a daring, and courageous grace ; hence commonly opposed unto fear: " Why art thou fearful, 0 thou of Kttle faith?" Faith pulls up the heart and spirit in a time of danger, and cries. Courage, for the day is mine own ; I see the Captain of salvation, who was made perfect through suifering, with the spoils of hell and earth in his hand. 2. See hence the evil and danger of the sin of unbelief. Why, it intimidates the soul, and gives birth and being unto a dastardly and cowardly spirit, and either makes a man to stagger, or else turn back and cry. The way is impassable. Hence the fearful and unbelieving are linked together, Kev. _xxi. 8. O Sirs, except we believe, we shall never be established in an evil day. Moses, you heard, " endured, as seeing him that is invisible." Use second shall be of Trial. Whetlier have you a fiiith that will carry you through, and inspire you with courage in an evil day ? I will give the few following marks whereby you may try it. l.lt is a faith that springs out of the ruin of self. Whenever faith springs up, self goes down; self- wisdom, self-righteousness, self- COURAGEOUS FAITH. 211 sufficiency. You have seen your own wisdom to be but folly : " I am more brutish than any man," &c. Self-righteousness, you hav© seen it to be nothing hut filthy rags, saying, with the apostle, "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ." Self-sufficiency and strength, you have seen it to be emptiness, saying, '' In me dwelleth no good thing." 2. It is a Christ exalting faith, it sets him on high : " To you that believe, he is precious. Whom have I in heaven but thee." 3. It is a feeding and soul nourishing faith ; it eats the flesh and drinks the blood of the Son of man. Christ in the word of grace is like its necessary food ; hence it is that the Christian is a growing creature, he "increases with the increase of God;" like a " new- born babe," he drinks in the " sincere milk of the word," and so " grows thereby." 4. It is a faith that works by love. It views the glory of Christ, and the heart follows the eye, and causes it to burn with love to him, and desire after him. And this love to Christ makes the man to love every thing that pertains to him. He loves his word, and esteems it above gold, &c. He loves his ordinances, where be gets fellowship with him : " I love the habitation of thy house," &c. " How amiable are thy tabernacles, Lord God of hosts ! " &c. He loves his ways ; " Wisdom's ways are ways of pleasantness," &c. He loves his people, and all that have the Spirit of Jesus : " by this we know that we are passed from death unto life, because we love the brethren." He loves the very cross of Christ above the pleasures of the world, like Moses, who " esteemed the reproach of C-hrist greater riches than all the treasures of Egypt." 5. It is a fertile or a fruitful faith, that is ay exciting the'man to the study of holiness in all manner of conversation. It is an obed- ient afid a working faith ; for " faith without works is dead." As works without faith are but dead works, which cannot be accepted by a living God ; so faith without works is but a dead faith,%vhich will soon wither, and come to nought, particularly in a day of trial, like the faith of the stony-ground hearers. Use third is of Exhortation. And my only exhortation is, that you would not only believe, but study to have a faith that will in- spire you with that courage v/hich acted David in the text, when he said, Though I loaTk tlirough the valley of the shadow of death, I ivill fear no evil. And to excite your Christian foi'titude and courage, consider, by way of motive, 1. That the day we live in requires it. The winds and tide of error and defection are blowing and running hard ; the judicatories of the church are stricken with such a spiritual frenzy and madness, that, instead of acting in an agreeableness to tlie trust committed to them by the Lord, in opposing error and corruption, they are patronizhig and setting up the right-hands of the wicked, and opposing and oppressing all that have any shew of serious godli- ness, or that open a mouth against the courses of defection they are engaged in. And who knows but a storm may be at the door, which will make us all to stagger ? And therefore I say it is needful. 212 COURAGEOUS FAITH. 2. Consider, that Christ was bold and courai;eous in our cause ; and sliall not we be bold and courageous in his cause ? See with what courage he takes the field, Is. i, &c. 3. Christ, the Captain of our salvation, commands and requires his followers to take courage, and to be bold in him. He would have us to be strong, and of good courage, as he said to Joshua : " Stand fast in the faith, quit yourselves like men ; and be strong in the Lord, and in the power of his might," When their spirits are beginning to droop, he says, " Fear not them that kill the body," &c. 4. The eye of our great Captain and General is upon us, and let that inspire us with courage. If a soldier know that his captain is looking on, it will make him to venture upon death and danger. Sirs, he that is invisible, our glorious Leader and Commander, is standing by, noticing how every one of us acquit ourselves in our warfare with sin, Satan, and the world : his eyes are as a flame of fire, searching Jerusalem as with lighted candles ; and should not this inspire us with courage? As it is a pleasure to him to see his soldiers brisk in the day of battle, so it sensibly touches and wounds him when they faint and go back, as though his cause were not worth the contending for. 5. Take courage, believer, for the cause is good. You fight for the honour of your God, for his precious truths, and for "the liberty wherewith Christ hath made his people free ;" yea, for the defence of everything that is valuable to ourselves and our posterity. The liberties and privileges of the church and kingdom of Christ in this land have been handed down to us at the expence of the blood of Christ, and the blood of many of in"s martyrs ; and shall we not take courage to maintain and defend what has been transmitted to us at such a dear rate ? 6. The enemy is but weak, and a courageous stand will make them to give way. " Resist the devil, and he will flee from you ;" so resist his emissaries, that are carrjnng on a course of defection, and tliey will give back; or put them to such a stand, tiiat they will be at their wits end, as we see it was with the Jewish court, Acts iv. &c. You know, when Goliath was slain by David, the heart of the Philistines failed lliern, and they fled. Sirs, (Goliath is slain by Christ ; he " through death hath destroyed him that had the power of death;" and "therefore a noble stand against his armies will soon dispirit them. 7. Take couiage, believer, for JeiiOVAH, God, Father, Son, and Holy Ghost, is on your head, Mic. ii. at the close. And, if ever- lasting strength be on your side, what have you to fear? Ps. xlvi,, &c. 8. The victory is sure. The spoils are already in the hand of our glorious General, and he has promised to give the victory to all that are faithful unto the death in cleaving to him and his v/ay ; Hud therefore up the heart. You see what a train of promises are made to the overcomers. Rev. ii. and iii. 1 conclude with a few advices, in order to your being fortified COURAGEOUS FAITH. 213 ■with Cbristian courage against the shadows of death that may cast up iu your way through the wilderness. 1. Take care that your covenant with hell, and your agreement with death, be broken ; and that you be really settled by faith iipon the foundation that (iod has laid in Zion. 0 see that you be not building upon any foundation of sand with respect to your eternal concerns, but that you be really built upon the rock Jesus Christ, for *' another foundation can no man lay, than that is laid, which is Jesus Christ." You may read -to this purpose, Matth. vii. 24-27, where you see, that there are but two foundations that all men are building their hope of salvation upon, either upon the roch, or upon the sand, Christ himself is the rock ; and all other things else, whether general mercy, self-righteousness, common graces or attain- ments, they are but foundations of sand. And you see also, that •when storms of trouble blow, the house built upon the rock stands the shock ; but the house built upon the sand falls, and '' great is the fall of it." And therefore my advice unto you, in order to your standing when storms blow that have the shadows of death in them, is, For the Lord's sake, take care that the foundation be well laid upon Christ, so that ye be joined to him by the bond of faith of God's operation ; receive him, and rest upon him, as "mader of God unto you (sinners) wisdom, righteousness, sanctiiication and re- demption." 2. Study not only to have faith in the habit, but to have faith in a continual exercise ; for faith, like the spring of a watch, sets all the other wheels, I mean, the other graces of the spirit, a-going ; Buch as, love, repentance, fear, hope, patience, and joy in the Lord: and while these are kept in exercise, there is no fear, though the shadows of death should stretch themselves over us. Hence the apostle exhorts Christians "above all to take the shield of faith," Eph. vi. 16, because all depends upon the grace of faith, which itself depends upon Christ : " I can do all things (says Paul) through Christ strengthening me." Faith speaks like a little omnipotent ; faith is a victorious grace, that overcomes the world, and all difficulties in its way. By faith it was that these worthies, Heb. xi. did wonders ; by faith they " quenched the violence of fire, turned to flight the armies of the aliens, and raised the dead out of the grave;" by faith they "endured cruel mockingsand scourgings," &c. When created comforts evanish, riches, relations, pleasures ; well, in that case, faith will look to the Lord, and have a respect to the Holy One of Israel ; when sense can find nothing to stay upon, all props are withdrawn, faith will stay itself upon the Lord ; when the promise seems to fail, faith will wait, and not make haste ; when the strength of created grace begins to fail, faith will stay and sit down upon everlasting strength, Is. xxvi. d. ISo then, study to have faith in exercise. .3. Study to get your hearts steeled with Christian fortitude and courage, which is the natural fruit of that faith which " worketh by love." We have a noble pattern of this, in the glorious Captain of salvation, whose followers we are called to be, particularly in a 214 COURAGEOUS FAITH. sufifering lot : lie " set liis face like a flint," aud challenges all his enemies to encounter iiim, Is. 1, " He is near that helpeth, who ■will contend with me ?" &c. Paul followed his Master's example, when he Avas told that bonds and a-fflictions did abide him, Acts xx. 24, he answers, " None of these things move me ; I am ready not to be bound only, but to die," &c. And when he was to appear before that cruel monster Nero, and no man to own him, or stand by him, yet he stands his ground, resolving rather to die on the spot, than dishonourably to recede from his principles and profes- sion. What holy courage breathes here in the words of David, Yea, though 1 walk through the valley of the shadow of death, I will fear no evil, Sic. 4. Another advice I give you is this, Study to get rid of the idol of self; self-righteousness, self- wisdom, self-sufficiency. " If any man will be my disciple, let him deny himself, and take up his cross, and follow me." The prevalency of self was the forerunner of Peter's fall ; " Though all men should deny thee, yet so will not I." He was too confident of his created grace and strength; and the Lord, in order to humble him, and unbottom him from his kind of confidence, will let him fall into a mire of sin, and deny him in the hour of temptation, at the voice of a silly maid. There are two things wherein the strength of the Christian lies. (1.) Self- diffidence. (2.) Confidence in the Lord. If these two be main- tained, they will make the believer stand, when the darkest shadows of death are round about him. " We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of the Lord." This is just the way and work of faith ; it travels between self-emptiness and all fulness, between self-guiltiness and everlasting righteousness, between self-weakness and everlasting strength ; hence David, " I will go in the strength of the Lord, making mention of thy righteousness, even of thine only." 5. Study to get yoiu- heart w^eaned from, and mortified to, the world, and all the fiuling interests and enjoyments thereof. The world is a dead weight upon the soul, especially in a day of trial, where the love of it has the ascendant and prevalency in the heart; hence we are told, that Demas forsook Paul, and the profession of Christianity, by having loved this present world ; " If any man love the world, the love of the Father is not in him." And if the love of the Father be not in us, it is impossible we can stand in a shaking day. There are these things in the world that we should study to be mortified unto, in order to our standing in a time of trial. 1st, Our worldly estates and riches. " The love of money is the root of all evil, which while some have coveted, they have erred from the faith," &c. 0 what a scandal is it to Christianity, to see men professing Christ and Christianity, so wedded to the world, and the perishing riches of it ! In order to our getting it under our feet, let us view it in the hght wherein God has set it to us iu his word ; his verdict of things is the truest ; and if we believe him, all that is in it is mere " vanity, vanity of vanities," &c. Let us COURAGEOUS FAITH. 215 contemplate things above, and look at things not seen, &c. What will it appear when we are a little beyond death ? 2ndly, Let us study to be mortified to our worldly credit, our name and reputation in the world. It commonly goes very near us, and it was among the sharpest of trials that the worthies met with, Heb. xi. when they endured " the trial of cruel mocking." It is no easy thing to proud nature to have our name and reputation torn by reproach, and cast out as evil : yet, I say, if we would stand in a day of trial, we must lay our worldly name and credit at the feet of Christ. He was content to have his '* name, which is above every name," blackened with reproach for us ; he was called " a blasphemer, a wine-bibber, a friend of publicans and sinners," an efiecter of popularity, yea, a devil: but " he endured the cross, and despised the shame of it." Sirs, let us remember that we are neither to stand or fall according to the world's verdict of us : " It is a small thing for me to be judged of men : he that judgeth me is the Lord." Let us remember, that there is a real glory in bearing reproach for Christ and his cause : Moses " esteemed the reproach of Christ greater riches than all the treasures of Egypt." ^dhj.) Let us study to be mortiiied to worldly ease, quiet, and liberty. Paul lays his account with "bonds for the name of Christ." Sirs, what the matter of being, like Paul and Silas, shut up in a dungeon for Christ, and under chains, if his presence be with us, as it was with them? &c. A prison has been hanselled by the most eminent of the saints now in glory, Jer. xxxii. ; Matth. iv. 12; Acts V. 18. But God loosed his prisoners, and set them free at length. Commonly, when men are cruel, the Lord is kind : he '* looks down from heaven, to hear the sighing and groanings of his prisoners," &c. A prison or confinement by men is not hell ; men have their prisons, and God has his. We read of these who sinned in the days of Noah, that are now in the prison of hell, 1 Pet. iii. 19 ; that is a terrible prison indeed, no relief there : little hazard of men's prisons, if that be all the hell we are to endure. 4:tJdy^ Let us study to get our affections mortified even to the inordinate love of life. This indeed is a hard lecture ; yet it is a lecture that we must learn, if we be the followers of Christ, when a day of trial comes. Sirs, if ever you took on with Christ the Captain of salvation, you have laid your lives at his feet, and all the comforts of life to be disposed of by him, &c. Die we must one time or other, and we can never part with it more honourably than in the cause of Christ, &c. Christ parted with his valuable life for us, and shall we spare our poor miserable life for him ! Again, think what a life of glory you enter into, when you lay down your life for his cause, &c. 6. In order to our being prepared for encountering the shadows of death, secure these three good things, and there is no fear ; a good God, a good cause, and a good conscience. Ist, Secure the presence of a reconciled God in Christ. It was the faith of this, that made David so bold here in the text : Though I walk through the valley, &c. His promise is sure " I will never 216 COURAGEOUS FAITH. leave thee, nor forsake thee," &c. " When thou passest through the waters, I will be with thee," &c. Let faith fasten on his word, and say, " This God is my God for ever and ever, and he shall be my o:uide even unto death." ^dly, Secure a good cause. It is a miserable heartless thing for a man to suffer as an evil-doer, to suffer as a busy body in other men's matters ; but to suffer for Christ, for the doctrine, discipline, worship, and government of his house, to suffer for his members, or for cleaving unto the least of his truths, is comfortable and creditable ; and we are to " account it all joy when we fall into divei*s teraptatiois " and trials on this account, even though but the least hoof of divine truth be concerned ; for better heaven and earth were unhinged, than one jot or title of the truth of God be suffered to fall to the gi'ound. ?>dly, Secure a good conscience to bear you company ; for this is like a bird in the bosom, that makes the countenance glad, even when storms blow hard from without. " This is our rejoicing, the testimony of our conscience," &c. And, in order to your having a good conscience, get it sprinkled with the blood of the Lamb, and keep at the greatest distance from every thing that may deffle it, even though it should offend the whole world in so doing. 7. Keep your eyes fixed upon Jesus as our glorious pattern, and Bee him within the veil, with the spoils of hell in his hand, Heb, xii. 2, " Let us run with patience the race that is set before us, looking unto Jesus," &c. View him as the renowned Captain of salvation, coming from Edora. Eye him, Xstf As our Redeemer that has satisfied justice for us. So did Job ; " I know that my Redeemer liveth," &c. This put him in case to look death and the grave in the face. 2(Uy, Eye him as your Leader, and the Captain of salvation made perfect through sufferings. He did wade a sea of blood and wrath, and he is now on the other side, crying, " Fear not ; for I was dead, and am alive." ^dly, Eye him as your head of influence, and wait for supplies of grace from him ; for he will not be wanting to give out life and strength to his members, as he has seiwice for them, &c. Lastly^ Eye him as a head of government, having all power in heaven and in earth in his hand, for the benefit of his mystical body ; for this will make you sing in the midst of tribulation, say- ing, " The Lord liveth, and blessed be my rock : and let the God of my salvation be exalted. The Lord shall reign for ever, even thy God, 0 Ziou, unto all generations. Selah." THE SOLEMNITT OF CHRIST'S ASCENSION. 217 THE SOLEMNITY OF CHRIST'S ASCENSION TO THE THRONE OF GLORY. BEING THE SUBSTANCE OF TWO SERMONS, PREACHED AT THE CELEBRATION OF THE LORD'S SUPPER AT ABERNETHY, APRIL 28, 1734. PsAL. xlvii. 5. — God is gone up with a shout, the Lord with the sound of a trumpet. THE FIRST SERMON ON THIS TEXT. THIS psalm seems to have been composed upon the occasion of that great solemnity, of carrying up the ark from the house of Obed-edora unto the city of Zion ; the history of which we have, 2 Sam. vi. and 1 Chron. xiii. 6. But as Zion was a type of the church, and the ark a type of ('hrist ; so this has plainly a respect unto the ascension o^ Christ unto heaven, and, as a consequence and fruit thereof, to the spreading and enlargement of his king- dom in all parts and nations of the world. The psalm begins with an exhortation to praise, ver. 1, " 0 clap your hands, all ye people, shout unto God with the voice of triumph." The party exhorted is, " all ye people ;" not only all the tribes of Israel, but all the ends of the earth, are concerned in this common Saviour and his salvation ; and therefore all are exhorted to join in this triumph, of celebrating the glory of our Redeemer. And they are exhorted to clap their hands, and shout with the voice of triumph, like men in a transport that cannot con- tain themselves. Clapping of the hands, and shouting upon any solemn occasion, is a token of approbation. Every soul that hears of Christ, should approve of the device of Infinite Wisdom through him : " This is a faithful saying, and worthy of all acceptation," &c. A token of joy and pleasure. Christ is the joy and pleasure of his Father ; and he is also the joy of all the redeemed, they are just " gladened with his countenance," as the expression is, Ps. xxi. 6. A token of admiration and wonder. God manifested in the flesh, is the wonder of angels, and the admiration of all the saints, both in the church militant and triumphant. Now follows some considerations to induce and engage all people to praise and gratitude. 1. Our Redeemer is to be praised, because of the awful majesty of God that is in him : " The Lord most high is terrible." But, say you, is this matter of praise ? Answ. It is great matter of praise that our Redeemer is none other than the Most High God, who strikes terror upon the powers of hell ; he comes to bruise the 218 THE SOLEMNITY OF CHRIST'S ASCENSION Lead of the serpent, and through death to destroy him that had the power of death ; he is terrible to all the wicked enemies of his church and people ; for " he cutteth off the spirits of princes, aud is terrible to the kings of the earth." Is it not matter of praise unto the cliurch, to have this God for our God, for our everlasting friend ? 2. He is a sovereign Lord, and his dominion is universal ; "he is a great King over all the earth." His kingdom is so extensive, that it reaches from sea to sea, and from the river unto the ends of the earth, according to the promise made to him by his Father, " I will give him the Heathen for his inheritance," &c. 3. He is to be praised for the honour and victory that he gives unto all his ransomed : " He will (ver. 3) subdue the people under us, and the nations under our feet ;" i. e. through him we shall be conquerors, yea, "more than conquerors;" in him we shall "rule the nations with a rod of iron," according to what we have, Psal. cxlix. 4. He is to be praised for the pleasant portion and goodly herit- age that he bestows upon all his true Israel : ver. 4, "He shall choose our inheritance for us, the excellency of Jacob whom he loved ;" i. e. he will order every thing in our lot in the world, to his glory and our good ; and, which is best of all, he himself will be our portion for ever, when flesh and heart fails ; and this is " an inheritance that is incorruptible, undefiled, and which fadeth not away," 5. He is to be praised upon the account of his triumphant ascen- sion to heaven in our nature, the views of which just fill the church here with transport of wonder and praise : ver. b, 6, 7, God is gone up with a shout, &c. It is the first part of ver. 5. that I design to insist upon, God is gone up icith a shout. Where notice, 1. The glorious and awful name and character of our Redeemer ; he is God ; {. e. God, not absolutely or essentially considered, for in this respect he cannot properly be said to go up, or come down ; but it is God in our nature, in the person of the Son, God mani- fested in the flesh ; that God who is the object of all praise and adoration, ver. 6 ; that God who is " King over all the earth," ver. 7 ; that God who " reigneth over the heathen," and who " sitteth upon the throne of his holiness," ver. 8 ; " the God of Abraham, to whom all the shields of the earth do belong;" it is that same God that is gone up) icith a shout. Who dares to Avear that great name, but only he who is in the form of God, and thinks it no robbery to be equal with God? Among other winds that are blowing at this day in the valley of vision, the wund of blasphemy against a glorious Trinity, and particularly blasphemy against our glorious Emmanuel, blows very hard. I fear there are more in this land, that are carried of with the wind of that detestable Arian heresy, than we ai'e aware of; and therefore it concerns all that love the Lord Jesus, to think and speak honourably of him, and to be established in the faith of his supreme and self-existent Deity ; you see here how honourably TO THE THRONE OF GLORY. 219 the church speaks of him, with a view to his ascending in our nature, God is gone up loith a shout, the Lord (or Jehovah) with the sound of a trumpet. 2. Notice his ascension and exaltation ; he is gone up. This plainly alludes unto the carrying up of the ark to the hill of Zion, which was done with great solemnity ; the ark being the instituted token of God's special presence among them ; its being carried from the house of Obed-edom, where it had remained in obscurity, to the high hill of Zion, did typify the ascension of Christ unto mount Zion, the heavenly Jerusalem above, from this lower world, where his divine glory had been eclipsed for about three and thirty years. 3. In the words we have the solemnity of Christ's ascension ; he is gone up with a shoict, and loith the sound of a trumpet. When the ark was carried up unto mount Zion, David danced before it, and the priests blew with their trumpets, and the people huzzaed and shouted for joy. Indeed, when Christ ascended into heaven, we do not read of any such shouting or sounding among the inhabi- tants of this lower world ; but there was a great and glorious solemnity among angels, and the spirits of just men made perfect. The psalmist speaks of the solemnity of Christ's ascension among the inhabitants of the invisible world, Psal. Ixviii, " The chariots of God are twenty thousand, even thousands of angels : the Lord is in the midst of them as in Sinai. Thou hast ascended up on high," &c. And it is thought by the judicious Owen, that, in the 5th chapter of the Revelation, it is the solemnity of Christ's ascen- sion to the throne of glory that is spoken of, ver. 1 1-14, " I beheld, and I heard the voice of many angels round about the throne : and. the number," &c. Oh! Sirs, we generally think little of Christ's ascension; and indeed it made little noise here below : but it made a great noise in the other world, and will make heaven to ring with shouts of praise through an endless eternity. But I do nut insist further upon the explication of the words. Observe, " That the ascension of Christ unto heaven, or his ascension unto the throne of glory, is great matter of joy and triumph both in the church militant and triumphant," (viz.) Here it is told us as matter of praise and triumph, even to us who are yet in a mihtant state, that God, in our nature, is gone up with a shout, aud the Lord ivith a sound of a trumj^et / and therefore the exhortation follows, " Sing praises to God, sing praises : sing praises unto our King, sing praises." We are called to join in the solemnity. 0 rejoice in an exalted Christ, " ye righteous ; and shout for joy, all ye that are upright in heart." Here, through grace, I would, I. Confirm the truth of the doctrine, that God in our nature is ascended. II. I would inquire what is supposed or implied in that expres- sion of his ascension, he is gone up. 220 THE SOLEMNITY OF CHRIST S ASCENSION III. I would speak a little of the solemnity of his up-going, imolied in his going up with a shout, and with the sound of a trumpet. IV I would make it evident, tliat his going up is indeed a mat- ter of loy and triumph unto all that believe it, whether in the visible or invisible worhl, in the church mihtant or triumphant. V. Make some application of the whole. I. The first thing is, to prove the truth of this doctrine. And there are two things to be proved. 1- That Christ is gone up or ascended. 2. That this is matter of triumph and joy to the church militant and triumphant. As to the first of these, that Christ is actually ascended, or that God is gone up in our nature. 1. This was typified under the Old Testament by the ark, which continued in a wandei'ing uncertain condition, as to the place of its abode, till at length, as you heard, it was taken up to mount Zion, and fixed in that secret place of the temple, called " the holy of holies " which typified the highest heavens into which Christ is now entered in our nature. This was also typified by Joseph, who, after he had been sold by his brethren, carried into Egypt like a slave, unjustly cast into prison, and laid under fetters of iron, was taken from prison, exalted in the court of Pharaoh, having the whole government of the kingdom devolved upon him, vested with such absolute aut'iority, that he bound their nobles with fetters of iron at his pleasure, every one bowing the knee before him. See how this answers the antitype, Phil. ii. 6-11. 2. Christ's triumphant ascension was not only typified, but foretold by the prophet. Ps. ex., we are told, that he should sit on his Father's rijht-hand, and after he had " drunk of the brook in the way, he should hft up the head," and be vested with such power and authority, as to '" strike through kings in the day of his wrath, and wound the heads of his enemies over many nations." In a word, all the prophets prophesied of his resurrec- tion and exaltation, how he was first " to suffer, and then to enter into his glory." 3. Tins is further evident from the testimony of famous witnesses, Acts i. we are told, that when Christ had led the disciples out of Jerusalem to mount Olivet, while he was talking with them about the affairs of his kingdom, after he had instructed them as to their management in these matters, he was taken up into heaven, and a cloud received him out of their sight ; and thereupon two of his glorious retinue, clothed in white, whom he had on purpose left behind to comfort his disciples, say to them, ver. 11, " Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up'from you into heaven, shall so come, in like manner as ye have seen him go into heaven." We have this same truth attested by the proto-martyr Stephen, Acts vji. 55, 56, while stand- ing before the Jewish council, he, being filled with the Holy Ghost, his face shining like the face of an angel, cries out, " Behold, I see the heavens opened, and the Son of man standing on the right hand TO THE THRONE OF GLORY. 221 of God ;" and Paul tells us, that " he was seen of him also, as of oae born out of due season." 4. This is further confirmed from many pleasant texts of scripture, Heb i. 3 ; iv. 14 ; viii. 1 ; xii. 2, and many other places, where we read of his being " at the right hand of the Majesty on high." o. This appears from the glorious fruits and consequences of his actual ascension to the throne of glory, which have appeared in the open view of all mankind. If he be not gone up, and actually vested with all power in heaven and in earth, whence was it that the iSpirit was poured down from on high iu such a miraculous way and manner at Pentecost, Acts ii., like the rushing of a mighty wind, resting on each of the apostles like cloven tongues of fire ? Whence came the gift of tongues, whereby the illiterate fishermen, who knew no language but their mother tongue, were enabled to speak with the greatest volubility all manner of languages ? Surely this power from on high came down from him who had gone up with a shout, that they might be in a capacity, according to the commission they had received from him, to " go and teach all nations " the knowledge of the mysteries of salvation through him, and particularly that he who " was dead, was now alive, and liveth for evermore ;" and that he " had the keys of hell and of death." Whence came the gift of miracles, the opening the eyes of the blind, the unstopping the ears of the deaf, their healing the sick, and raising the dead, and the like excellent signs and wonders which were wrought hj the hands of the apostles and disciples, of which we read in the Acts of the apostles ? These things were not done in secret, but in the open view of the whole world : and whatever miracles they wrought, they were always done in the name of a risen and exalted Jesus. How came it about, that, by the simple preaching of the doctrine of Christ's resurrection and exaltation, the Mosaic oeconomy, which had the authority of the divine institution, was unhinged; the idolatries of the heathen, in which they had been habituated for many ages and generations, made to fall down and give way to the kingdom and government of Christ, and the purity and simpli- city of gospel- worship? How came it about, that, in the compass of a very few years, almost all nations were brought to bow to the royal sceptre of this exalted King ; for Paul tells us, that even in his day, the soimd of the apostles " went into all the earth, and their words unto the ends of the world?" How came it about, that the followers of Christ, and his doctrine and kingdom, were not entirely buried in oblivion, when the strength of the Roman empire, which had subdued all nations under it, was employed to stiile and sup- press it, in ten several bloody persecutions? Wheace was it, that the disciples of a crucified Christ, with such invincible courage, were enabled to bear the greatest barbarity that their enemies could exercise upon them? How came their numbers rather to increase than diminish when so many millions of them were slaughtered for their adherence unto the faith of .Christ's resur- rection from the dead? How came it about, that the Roman 222 THE SOLEMNITY OF CHRIST'S ASCENSION emperors, and that whole powerful emph-e, after their utmost efForts to raze the name of Christ and Christianity from the earth, were at length obliged to bow at the name of Jesus, and to confess, that he was the Lord of all, to the glory of his eternal Father? All these things, I say, are clear and uncontested evidences of the ascension of Christ, and his ascension to the throne of glory above. And I am ready to think, that it was with a view to these, and the like events, that were to follow upon his resurrection and exalta- tion, that he said to his disciples, while he Avas yet on this side of death, and of the sea of his sufferings^ John xiv. 12, " He that belie veth on me, the works that I do, shall he do also, and greater works than these shall he do : because I go unto my Father :" and indeed it was fit that he should do greater works after he came to the throne, than when he was yet on the dunghill." I should now go on to prove, that Christ's ascension to the throne of glory, is matter of triumph and shouting to all the re- deemed, both in the church militant and triumphant ; but this will be cleared in the sequel of the discourse ; and therefore I wave it now, and proceed to, II. The second thing in the method, which was, to sheio what is imported in this exjpression of his going up: God is gone up with a shout. I answer in tliese particulars. 1. It implies his voluntary humiliation, according to that of Clirist, John iii. 13, where he says to Nicodemus, in order to afford him a view of his divine nature, and of his humiliation and exalt- ation at once, " No man hath ascended up to heaven, but he that came down from heaven, even the Son of mauAvhich is in heaven." Our great and glorious Redeemer, though he liad glory with his Father before the world Avas ; though he was by him as one brought up with him ; was daily his delight, rejoicing always before him ; yet he rejoiced in the habitable parts of the earth, and his delights were Avith tlie sons of men : such was his kindness to the fallen tribe and family of Adam, that ho Avould needs pay us a Aasit in our low estate. More particularly, 2. God is gone up ; it supposes his incarnation, or assumption of tlie nature of man ; for, as I said in the explication of the words, God essentially considered cannot be said to go up or to come down, to ascend or descend, because he fills heaA^en and earth, and the heaven of heavens cannot contain him ; therefore his going up must have a respect unto him as incarnate. And here is a mystery that you and I had need to be learning every day. This is a strange thing that God hath Avrought in the earth, the fulness of the Godhead dAvelhng bodily in the man Clirist Jesus. With- out controversy, it is a great mystery, that " the ^'^ ord Avas made flesh and dwelt among us. In the fulness of time, God sent forth his Son made of a Avoman." 0 ! let CA^ery one of us for himself take hold of this kinsman, as Ruth did of Boaz, and claim rela- tion to him, saying, *' Cast th}' skirt OA'er me, for thou art my near kinsman." TO THE THRONE OF GLORY. 223 3. Christ going n]y ; it supposes, that he had ended or finished the work or service for which he came down into this lower world; that he had fulfilled the law, satisfied justice, and brought in ever- lasting righteousness. To this purpose is that of Christ, John xvi. speaking of the work of the Spirit, when he should be poured out after his ascension, he shall convince the world " of righteousness, because I go to the Father." Sirs, if Christ had not brought in everlasting righteousness, if he had not magnified the law and made it honourable, he could never have gone up to the Father ; but his going up Avith a shont of triumph, is a declaration to the world, that " the Lord is well pleased for his righteousness' sake." 4. It supposes his resurrection from the dead, whereby he was justified as the public head and surety of an elect world, and declared to be the Ron of God with power, according to the spirit of holiness. If the bonds of death had detained him, he could never have gone up with a shout. 0 I 8irs, Christ is risen indeed, and by his resui-rection we are begotten again unto the lively hope of " an inheritance, incorruptible, undefiled, and which fadeth not away." 5. God is gone up with a shout, implies that the gates of glory, which had been shut, were again open by the death and satisfaction of Christ. Immediately upon the breach of the first covenant, heaven's gates were barred against Adam and all his posterity, and would have continued so to all eternity ; but, upon the satisfaction of Christ, promised and actually made, and fulfilled in tlie fulness of time, the gates of glory were cast open for the reception of Christ himself, as the surety, and of all that do by faith fly in under the covert of his righteousness; hence we are said to "have boldness to enter into the holiest by the blood of Jesus," Heb. x. 19. ; and the ground of this you have, chap. ix. 24. " Christ him- self entered into heaven, to appear in the presence of God for us." 6. It implies, that God the Father is perfectly well pleased with the person and undertaking of our glorious Redeemer; for, if he had not been well pleased, how could he give him such a solemn reception after his work was done ? God the Father he declares his satisfaction with him, while he was yet about his work, " This is my beloved Son, in whom I am well pleased :" and when his work was ended and finished, he testified his satisfaction with it, by giving him a triumph upon the back of it; he ushers him into the throne of glory with the joyful shouts and triumphs of the, heavenly host of saints and angels. 7. It implies, that when Christ ascended, after his finishing our redemption, he was received into heaven with the universal ap- plause and admiration of the triumphant company. 0 I Sirs, when the Son of God returned to heaven, wearing the nature of man, carrying the scars of the wounds he got upon the field of battle, when he bruised the head of the serpent, how did every one of the heavenly company study to outdo another in warbling forth his praises! How did the arches of heaven echo and resound, while the triumphant Conqueror resumed his throne, crying, 224 THE SOLEMNITY OF CHEIST'S ASCENSION. " Worthy is tlie Lamb that was slain, to receive power, and riches, and wisdom, and strength, and dominion, and honour, and glory, and Messing ! Salvation to our God which sitteth upon the throne, and unto the Lamb for ever and ever !" But this leads me to, IIL The third thing in the method, which is, to speak a little of the solemnity of Christ's ascension y for here we are told, he went up with a shout, and with the sound of a truvipet. And here let us con- sider, 1. The place from whence he did go up. He went up from this earth, where he had many a sorroAvful and weary day ; for he was " a man of sorrows, and acquainted with grief." Oh ! what a sense of sorrow and misery had he gone through from his birth to his grave ! He was indeed " the hind of the morning,"-, as he is called in the title of the 22d psalm. This world was the hunting- field, where dogs compassed him about, and pursued him till they bit him to death upon mount Calvary, What good reason had he to hate this world, where he had met with such bad entertainment ? especially if we consider, 2. Whither he is gone up. He is gone up into the third heavens, where no unclean thing can enter ; and the heavens are to contain him till the time of the restitution of all things. He is gone to a jjaradise of jDleasure, where the old serpent cannot enter; there is no lion or ravenous beast to hurt or destroy in all that lioly moun- tain. He is gone up from the dunghill to the throne, where he is swaying the sceptre of glory, Avhere thrones and dominions, princi- palities and powers, angels and archangels, cherubims and sera- phims, attend him, as his ministering spirits, waiting his orders, to do service to his mystical body yet upon earth. 3. To whom is he gone up ? You have an answer unto this, in his words to Mary, John xx. 17, where he gives her a commission ; " Go, tell my brethren, that I ascend unto my Father and your Father, and to my God and your God." He had from all eternity lodged in his Father's bosom ; he had been by him as one brought up with him ; he was daily his delight, rejoicing always before him : and, 0 ! what an infinite satisfaction would it be to him to retui-n to his Father, to be possessed of that glory that he had with him before the world was ! 4. Consider through what region, and through whose territories lie went up. He went up through the region of the air, tlu terri- tories of the devil, whose principal residence is in the air, therefore called " the prince of the power of the air." And, O! how did it gall and torment tliat proud s])irit, and all his apostate legions, to see the Captain of our salvation return in triumph through his kingdom, from the field of battle, carrying the spoils of the enemy along with him, every one of them obliged to bow at the sound of the name oi Jesus / 5. Consider his levee or retinue that attended him when he went up. This seems to be pointed at, Ps. Ixviii. 17, " Tlie chariots of God are twenty thousand, even thousands of angels : the Lord is TO THE THRONE OV GLOF.Y. 225 in the midst of them as in Sinai :" and then it follows, " Thou hast ascended up on high." Angels are called " the chariots of God ;" his chariots of war, which he makes use of against his enemies ; his chariots of conveyance, by which he transports his favourites into his house of many mansions, as we see in the case of Elijali and Lazarus ; his chariots of state, that attend him in his solemn appearances. When he descended upon mount Sinai, at the delivery of the law, he was accompanied with myriads of angels ; and now, after he had fulfilled and magnified the law, and made it honour- able, as our surety, he returns to glory with these myriads of angels attending him, " The Lord, is in the midst of them, as in Sinai." 0 what a splendid train attended our Redeemer, when he went up into the invisible world of spirits ! PsAL. xlvii. 5. — Gdd is gone up icith a shout, the Lord with the sound of a trvmpet. THE SECOND SERMON ON THIS TEXT. AFTER a short recapitulation of the preceding heads, I go on in discoursing the solemnity of Christ's ascension to the throne of glory in our nature. And therefore, 6. We may here consider the spoils and trophies he carried along with him when he went up ; "for, when he ascended up on higli, he led captivity captive." 1st, Then, the. head of the old serpent was among the spoils of Christ's victory, which he carried along with him. Our glorious and renowned"^ Deliverer, he encountered GoHath,^ and slew him with his own sword ; through death he destroyed him that had the power of death, that is, the devil ; he brake the head of leviathan in the waters, and gave him to be meat to them that inhabit the wilderness. Christ's victory over principahties and powers on the cross, is a sweet banquet to believers travelhng through the wil- derness of this world. 2dhi, The keys of the grave are among tlie spoils Christ carried with him when he went up with a shout : ''Fear not: for I have the keys of hell and of death," Rev. i. 18. Cbrh^t descended into the grave, and came out of it again, carrying the gates of the grave (hke Sampson) away with him ; and he proclaims to all his friends, " I have ransomed you from the power of the grave ; I have redeemed them from death: 0 death, I will be thy- plagues, 0 grave, I will be thy destruction." Mly, The debt-bond that we were o^A•ing to justice, retired and cancelled, is among the trophies of Christ's victory that he carried with him when he^ went up with a shout. Col. ii. 14, there we read of a " hand-writing that was against us, and contrary to us." What was it, but just the curse of the broken law, which we had VOL. II. ^ 226 THE SOLEMNITY OF CHRIST'S ASCENSION all signed in ouv first father Adam, when he gave his consent unto the covenant of works ? By this all the race of Adam w^ere bound to lie under the wrath and curse of God for ever. Well, Christ took this out of the w^ay : by the nails of his cross the bond was cancelled and retired, for " he hath redeemed us from the curse of the law, being made a curse for us ;" and this retired bond is among the trophies of his victory, AthJy^ When he went up with a shout, he carried along with him the broken law, repaired, yea, magnified, and made honourable, by his obedience unto the death. Christ was made under the law, to redeem them that w^ere under the law ; and we may suppose, that, when Christ ascended, he made a report to his Father, that, according to his orders, he had fulfilled the whole commandments of the law, and so mai'.tained the honour of the justice, holiness, and sovereignty of God. 0 Father, would he say, here is the holy law, which was brrken by the sin of many, repaired, yea, magnified, and made hon Durable; and thereupon the Lord declares himself well pleased t^r his righteousness' sake ; upon which the whole redeemed company cry wdth a loud voice, " Sing praises to God, eing praises : sing praises unto our King, sing praises." Stilly, When Christ ascended with a shout, he carried not only the keys of death, but the keys of the house of David along with him ; that is, an absolute dominion, sovereignty, and headship over his church, and over all creatures for the church's sake : Is. xxii. 22. " The key of the house of David v;ill I lay upon his shoulder : Ro he shall open, and none shall shut, and he shall shut, and none shall open," The key was the badge of authority and sovereignty; this is committed to an exalted Christ, it is a jewel of his crown ; and it ill becomes either parhaments or assemblies to enact laws wyiichdo not bear the stamp of his authority upon them. Thus you see some things that Christ carried with him when he ascended, 7. With respect to the solemnity of Christ's ascension, we may consider that he went up with a shout. And here, 1st, You may ask. Who w-ere they that gave the shout ? We read of nothing but a deep and silent gazing after him, as he went up from this lower world, Acts i. 9-11 ; where then w^as the shout- ing? Answ. The shouting was not in the church militant, but in the church triumphant, among an innumerable company of angels, and the spirits of just men made perfect; these sons of God shouted for joy, when they saw their glorious head of redemption and con- firmation coming in personally among them, with his vesture dipt in blood, and his name written on his thigh and vesture, " The King of kings, and the Lord of lords ;" a name above every name that can be named, whether in this world, or that which is to come. When a victonous general, after a long absence, and great dangers, returns back to the army, the whole army will w^elcome him with a shout ; so the armies which were in lieaven, clothed with fine linen, white and clean, when they saw the So'n of God coming in among them, w^eai-ing the nature of man with all the ensigns of glory and victory, shining with the briglitness of his Father's glory TO THE THKONE OF GLORY. 227 and majesty ; we may easily think that they would make heaven to ring with their hallelujahs and shouts. 2dly, You may ask, What kind of shouts were among that triumphant company, when the Lord Jesus went up to his throne and kingdom ? Answ. We may easily suppose that it was, (1.) A shout of approbation. Every one of the ransomed, all the angels, they would approve of his conduct in the managenaent of the great undertaking ot redemption. 0 ! says the Father, I am well pleased with him; and, in token thereof, I set him at my right hand of Majesty on high : and then the whole triumpliant company would cry, Amen, Hallelujah, for he has done all things well. (2.) A shout of joy and gladness was heard when Christ ascended. There is joy in heaven among the angels when but one new mem- ber is added to his mystical body ; how much more, when Christ himself in person entered the upper regions of glory ? How would they cry one to another then, as Rev. xix. 7. " Let us be glad and rejoice, and give honour to him : for the marriage of the Lamb is come, and his bride hath made herself ready '? " (3.) A shout of praise and gratitude. Every harp would be tuned, and every tongue loosed, to cry, as Rev. v. 9. " Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, and hast made us kings and priests unto our God: " and so every one casts down their crowns at his feet, saying, " Worthy art tliou to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." (4.) A shout of admiration and adoration was heard among the triumphant company, when Christ went up. The dazzling beams of our Redeemer's glory, obHges the angels to cover their faces with their wings, when they see him upon his throne, high and lifted up, crying," Holy, holy, holy is the Lord God of hosfs, the whole earth is full of his glory.'' When Israel saw the glory of Christ shhiing in the destruction of Pharaoh and his host, they were struck with wonder, saying, " Who is a God like unto thee, glorious in holiness, fearful in praises, doing wonders?" Low much more would the ransomed in glory sing this song, when they saw all the enemies of our salvation drowned in the sea of divine wrath ? Hence it follows, (5.) That there was a shout of victory and triumi)h heard . among the heavenly crowd, when Christ went up, like that, Exod. XV. 1, 3, " Tlie Lord has triumphed gloriously. The Lord is a man of war: the Lord is his name." And ver. 6, 7, "Thy right hand, 0 Lord, is become glorious in power : thy right hand, 0 Lord, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against thee : thou sentest forth thy wrath, which consumed them as stub- ble." Thus you see that God in our nature went up vnth a shout, the Lord with the sound of a trumpet. IV. The fourth thing in the method was, to sheic what there is in 22S THE SOLEMNITY OF CHRIST'S ASCENSION the ascension of Christ that affords such ground of triumph. Here 1 will name a few things that m^-y make us, even in a militant state, to fall a shouting with the church triumphant in 'heaven. Here then let us consider in what capacity and upon what business he is gone up ; for he is not gone up to heaven as other saints when they die, and depart to glory, in a private capacity ; no, but he went up in a public capacity, in the name of his whole mystical body. More particularly, 1. God is gone up with a shout, as our forerunnei', to open tlie way to glory, and to make a report of what was done in the days of his humiliation upon this earth : Heb. vi. 20, " Whither the forerunner is for us entered, even Jesus, who is made an higli priest for ever after the order of Melchizedeck." As a forerunner he rides the way, that we may follow him by faith into the holiest, and may follow him at death without fear of that last enemy. Rev. i. 17. And as a forerunner he goes before to tell tidings, that the law is fulfilled, justice satisfied, and every thing agreed upon in the council of peace for the redemption of lost sinners actually accom- plished. " I have finished the work which thou gavest me to do," John xvii. " Shout for joy then, all ye that are upright in heart." 2. He has gone up as a victorious general, to receive a triumph after the battle. When man sinned, he fell under the power of Satan, the god of this world, and he was cain-ying all Adam's pos- terity away, as so many prisoners in chains ; and when that question was put, *' Shall the lawful captive be delivered, shall the prey be taken from the terrible ? " Angels and men were concluding that it was impossible, because not only was the enemy powerful, but he had the justice and faithfulness of God engaged in the pen- alty of the broken covenant of works on his side. Well, but says the glorious Redeemer, Emmanuel, the Son of God, " Even tlie lawful captive shall be delivered, the prey shall be taken from tlie terrible ; and I will do it in a consistency with the law, and to the honour of God's holiness, justice, and sovereignty, and other per- fections. Accordingly, he takes and bruises the head of the serpent in the satisfaction of justice ; " he comes from Edom witii dyed garments," like one that " tradeth in the wine fat ; " and after the victory he goes up to heaven with a shout, leading captivity cap- tive ; and now he has made all his and our enemies his footstool : and may not this make all ths redeemed to shout with the voice of triumph ? 3. He is gone up as a bridegroom, to prepare a lodging for his bride, and to make suitable provision for her ngaiust the day of the consummation of the marriage : John xiv. 2, 3, " In my Father's house are many mansions : — I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also." Hast thou been determined, poor soul, to give heart and hand to this better Husband, saying, " I am the Lord's, I will be for him, and not for another?" Well, here is good news, God is go)ie up ivith a TO THE TURONE OF GLOFtV. 229 shout, the Lord with the sound of a trumpet : and he is gone to make ready thy lodging and room in heaven, against the time when thou shalt follow him. Perhaps thou dwellest in a crazy house of clay now, that is ay drooping, and thou art afraid every day it fall down about thy ears ; but up thy heart, the day of thy redemption draweth nigh, ere long the Bridegroom himself will come and fetch thee home to himself, and " thou shalt enter the King's palace with gladness and rejoicings, and mirth on every side ; and thou shalt be brought unto the King in raiment of needlework, and presented unto him without spot or wrinkle," &c. 4. God is gone up with a shout in our nature, as " the great high priest of our profession: " Heb. iv. 14. "Having a great high priest, that is passed into the heavens, Jesus the Son of God, let us holdfast our profession." And, chap. ix. 12, ''Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." Heb. X. 21, 22. It was the gi'ound of Israel's confidence towards God, when their priest went into the holy of holies, with the names of all the tribes of Israel in his breastplate, and was accepted of God; so it is the ground of our confidence and bold- ness, that our Jesus is passed into the heavens, " Having an high priest over the house of God, let us draw near with a true heart," &c. You were hearing yesterday in the action-sermon, that the high priest under the law had bells hung upon his garment, which made a sound when he entered into the holy of holies ; by hearing of which the people of Israel, attending without the vail, knew that he was alive, which was the signal of their acceptance in him. Sirs, our great New Testament high priest, Christ Jesus, he is gone within the vail to the holiest of all, not made with hands ; but these days bygone, you have been hearing, and perhaps some of you at present are hearing, the sound of his bells, while wor- shipping without the vail. The preaching of the gospel is the sounding of his bells ; every faithful minister is a bell hung upon the garment of our high priest; and whenever his spirit moves them in dispensing the word, the bell sounds, whereby we know that our Eedeemer lives; and " blessed are the people that know this joyful sound." 5. God is gone up in our nature as " an advocate with the Father:" 1 John ii. 1. "If any man sin we have an advocate with the Father, Jesus Christ tlie righteous." There is a special emphasis in that word, " we have an advocate ; " the meaning is, he is constituted and appointed to appear in our cause, and negotiate in our affairs. O ! lift up thy head, believer, do not doubt of the success of his negotiations ; for his interest is so great in the court, that never any man's cause was lost in his hands; the Father always hears him : Heb. vii. 25, " Wherefore he is able to save unto the uttermost all that come unto God through him, because he ever liveth to make intercession." 6. God is gone up as our exalted King. He is set down upon the throne, in the midst of the throne, and upon the right hand of 230 THE SOLEMNITY OF CHRIST'S ASCENSION the Majesty ou high, and " he shall rule the house of David for ever, and of his kingdom there shall be no end." Men are combining together for the ruin of his kingdom at this day, violating his laws, changing the order of his house, beating their fellow^-servants ; but let all the children of Zion be joyful in their King, for he will make all these crooks of his administration even before the day be ended ; the reins being in his hand, he will ride upon the corruptions of men, and " the wrath of man shall praise him, and the remainder of his wrath he will restrain." 7. Pie is gone up to Mount Zion above, as the great Shepherd, to look after his sheep that are wandering in the wilderness. Although Christ, as to his human nature, be out of our sight, yet he is not so far off as to lose sight of us. Sirs, if your eyes were but strengthened, as Stephen's, to look through these lieavens over your heads, you would see Jesus sitting at the right hand of God. And is it to be supposed, that he does not see his poor people upon earth, and know how it fares with them? "He that formed the eye, doth he not see?" Yea, he stands upon Mount Zion above, and he has his eyes fixed upon every little sheep or lamb of his pasture ; he tells all their wanderings ; he is putting all their tears into his bottle ; and there is not a sigh or a groan, that goes from the heart of any of his oppressed ones through the land at this day, but it goes to his very heart : and in a short time he will call the under-shepherds, that are beating and abusing his flock, to an account for their management ; and, in the mean time, however harshly they may be dealt with by others, yet " he will feed his flock like a shepherd, he will gather the lambs with his arms, he will carry them in his bosom, and gently lead those that are with young." 8. He is gone up as our glorious Representative, to take posses- sion of the inheritance of eternal life, until his fellow-heirs, all believers whom he represents, follow him. Hence we are said to " sit together with him in heavenly places," Eph. ii. It is a very strange expression, " we sit in heavenly places with him," even while we are eitting upon the dunghill of this world, because he sits in heaven as our representative. There is a kind of mutual representation between Christ in heaven, and believers here upon earth. Christ in heaven represents us there ; for " he appears in the presence of God for us :" and we, on the other hand, are his representatives here upon earth. The life of the believer in this world should just, as it were, picture forth the life of a living Clirist in glory ; hence the life of Jesus is said to be manifested in us : so that no man who looks on our walk and way in the world, but should presently know that Christ is living in heaven; "the life also of Jesus is manifested in us.'' Now, considering all these things, is it any wonder that Christ's going up to heaven in our nature, be attended with a shout of joy and triumph, among all the redeemed in the church militant or trimnphant ? V. The last thing wns tho AppJimffon of thif; doctrine. TO THE THRONE OF GLORY. 231 Use^AsY may be in a word of Ltformation, in llies«e few particulars following. 1. See hence that the ignominy of the cross of Christ is fully wiped away : " He was numbered with transgressors," called a blasphemer, &i\ But now that cloud of ignominy is dispelled, God is gone up toith a shout ; he who was born in a stable, has the highest place in heaven ; he v^^ho endured the cross, is wearing the crown ; he who heard the blasphemy of men, is surrounded with the hal- lelujahs of saints and angels. And as it was with the head, so shall it be with the uioibers, who now suffer reproach and shame
dly, We have a promise here of rebuilding David's tabernacle : I loill raise wp Jus ruins^ and I will build it as in. the days of old. We read of great furniture laid in to the hand of Christ, of great gifts bestowed upon our Emmanuel. But for what end? It was for building a house for God to dwell in among the sons of men : " When he ascended up on high, he led captivity captive, he received gifts for men, yea, even for the rebellious, that the Lord God might dwell among us." Christ laid the foundation of a new tabernacle in his blood, and he ascended up to heaven, and sat down upon the throne, in order to pursue that great end, to raise up a spiritual temple for himself and his Father to dwell in ; for from eternity " he rejoiced in the habitable parts of the earth, and his delights were with the sons of men." Now, the tabernacle of David has fallen, but '* the man whose name is the Branch, he comes out of his place, he builds the temple of the Lord, and he shall bear the glory thereof." But then, AtJily, That which I would have you particularly to notice is, the time or season when this is to be done ; it is in that day when the Lord destroys the sinful kingdom from off the face of the earth ; — that day when he sifts the house of Israel among all nations, like as corn is sifted in a sive ; — that day, when the sinners of his iieo'ple shall die hy the sword. In that day loill I raise up the taherneicle of David. From this connection I only take notice of this observation, and so shall conclude at present. Observ. " That God many times ushers in a glorious work of reformation, by every cloudy, dark, and dismal dispensations of providence." What a dismal aspect had God's procedure in the preceding verses ! and yet grace and mercy breaks out of that dark cloud. But the further prosecution of this doctrine I shall refer till the afternoon. The Lord bless his word. Amos ix. 11. — " In that day will I raise np the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of ofd." THE SECOND SERMON ON THIS TEXT. H AVING explained this portion of scripture in the forenoon, 1 shall not stand to resume any thing that was said that way. 332 THE TABERNACLE OF DAVID RUINED BY MiiN, I just named a doctrine from the words taken in their connection, to wit, " That it is God's ordinary way to usher in the revival and restoration of his own work, by very awful, dark, and gloomy dispensations of providence." Here was a very dark day, a day of destruction from the presence of the Lord, a day of hewing down by the sword, a day of unhinging nations and churches ; and yet you see what it all terminates and resolves in, In that day will I "build up the tahernade of David, I loill restore the breaches^ and repair the ruins thereof^ as in the days of old. I remember, when the prophet Elijah came unto mount Horeb, the Lord passes by him, and he knew it not. There is a very strange appearance made unto the prophet : first, there was a great and stormy wind raised, which breaks the rocks and shakes the moimtains, but God was not in the wind : after the wind came an earthquake ; but God was not there : after the earthquake came a fire ; but God was not in the fire. Well, what does all this resolve in ! This was just a preparation towards God's manifesting of himself unto the prophet in the still and small voice. This is God's ordinary way of working, both towards particular persons, and particular churches ; clouds and darkness are round about him in his way, before mercy and truth are seen going before his face. I read you two or three texts of scripture to confirm it. The one you have in the prophet Malachi, the last chapter of the Old Testament, 1st and 2nd verses : " Behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Well, but the cloud turns about, and the bright side of it appears, in ver. 2, " But unto you that fear my name, shall the Sun of Righteousness arise with healing in his wings, and ye shall go forth and grow up as calves of the stall." Ver. 3, " And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts." Zech. xiii. 8. 9, "And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off, and die, but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried." Well, what follows upon that? " They shall call on my name, and I will hear them ; I will say, It is my people ; and they shall say, The Lord is my God." I only name another, in the prophesy of Isaiah, chap. iv. We see terrible work in the close of the preceding chapter, " Thy men shall fall by the sword, and thy mighty men in the war. And her gates shall lament and mourn ; and she being desolate shall sit upon the ground." And the land shall be so desolate, that " seven women shall take hold of one man, saying. We will eat our own bread, and wear our own apparel ; only let us be called by thy name, to take away our reproach." Well, what comes out of that? See it in ver. 2. 3, "In that day shall the branch of the house of the Lord be beautiful and glorious, and the AND REARED UP BY THE JIIGHTHY GOD. 333 fruit of the earth shall lie excellent and comely, for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaiueth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem." For the further confirmation of this truth, I shall produce two or three instances, from which it will appear, that God's ordinary way is to usher in the enlarging and upbuilding of his church by such awful and terrible dispensations. And the first I name is, God's planting a church for himself in the land of Canaan. When God has a mind to pitch his tabernacle there, according to the promise made to Abraham, by which he made a grant of it to him and to his seed ; what way goes he to work ? First, Israel is brought into Egypt, and are made to groan there for four hundred years. When the time of their deliverance comes, Egypt is plagued, Pharoah and his host is turned into the Red sea, there they are executed as on a high gibbet ; six hundred thousand that came ont of Egypt, are made to dung the wilderness with their carcases ; after that, twenty or thirty kingdoms are overthrown, and the old inhabitants are pulled up by the roots. And then the Lord sets up his tabernacle, and puts Israel in possession of the land, according to his promise. Another instance to the same purpose is in the return of the children of Israel from the Babylonish captivity. Before the captivity, they were so degenerate, so sunk in sin, that it was impossible to mend them : they were, like an old house, too crazy and ruinous to be patched up. Therefore what does the Lord ? He takes them quite down, he unhinges their civil and ecclesiastic constitution, he as it were pulls Ihem up from the very ground, he makes the land spue out its inhabitants, he sells Israel into the hand of the Babylonians, and lets them lie there seventy years, till the land enjoyed her Sabbaths. Well, what does he after the land had enjoyed her Sabbaths ? What a strange revolution is made to bring Israel out of captivity ! The great Babylonish empire must be turned over to the hands of the Medes and Persians, and this makes way for Israel to return ; and he *' makes them to take root downward, and bring forth fruit upward." A third instance I give you is in New Testament times, about three hundred years after our blessed Lord, in the days of Con- stantine the Great. When the whole strength of the Roman empire had been employed for suppressing the name of a crucified Ghrist, that empire is made to bow to the JMediator's sceptre, to the sceptre of a crucified Jesus ; but before that comes about, what seas of Christian blood must be shed in ten several bloody persecu- tions? And when these are over, what strange catastrophes, what terrible convulsions follow? The kings and great men, the mighty men of the earth, the grandees and great folk in the Roman empire that opposed Christ, they are overthrown in many pitched battles; and then they cry, as we read in Rev. vi. to the hills and mountains to hide them from the terror of the name Christ that 334 THE TABERNACLE OF DAVID RUINED BY MAN, was upon tliem: and after all this comes deliverance and enlarge- ment to the Christians. A fourth instance is yet to come, and that is, the revival of the church upon the downfal of Antichrist. We read in Rev. xi. that Antichrist he prevails to the slaying of the witnesses, and his kingdom is carried unto such a prodigious height, that all the nations and kingdoms of the earth are made di'unk with the wine of his fornication, his vile idolatries and delusions. But in the 18th, 19th, and 20th chapters of the book of Revelation, we have an account of the overthrow of Antichrist, with such terrible appear- ances of God in his providence, that men are made to ride in blood unto the horses' bridles ; and after all this the beast, and the false prophet, and Satan who deceived them, are cast into tlie lake of fire and brimstone, where they shall be tormented day and night for ever and ever. Then comes down the new Jerusalem out of heaven, Jew and Gentile are converted to the faith of Christ; a cry comes from heaven, saying, " Behold the tabernacle of God is with men." From all these things the truth of the doctrine is abundantly evident, that God commonly ushers in his remarkable appearances for his church, with very awful and cloudy dispensa- tions of providence. Readily you may ask me the reason of this, why is it God goes this way to work? I answer, 1, In the Jirst place. One reason of it is, that he may be avenged on the persecutors and enemies of his church and people. Why does God plague and overthrow Egypt, but to avenge the quarrel of Israel upon Pharaoh and the Egyptians ? Why is the Babylonish empire overthrown, but to avenge the quarrel of Israel that had been oppressed by them seventy years? See a word to this pur- pose, Jer. 1. 33, 34, " Thus saith the Lord of hosts, The children of Israel, and the children of Judah, were oppressed together, and all that took them captives, held them fust, they refused to let them go. Their Redeemer is strong, the Lord of hosts is his name, he shall thoroughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon." God will take his own time to resent his people's quarrel ; he lets them lie for a while under the feet of their enemies, but " the rod of the wicked shall not always rest upon tlie lot of the righteous, lest the righteous put forth their hands unto iniquity. Precious in the sight of the Lord is the death of his saints;" and he will make inquisition for the blood of his saints that has been shed like water in our streets. Sirs, much of this blood was shed in the times of persecuting tyranny, particularly in this city. That blood, I say, hath not been purged; yea, the guilt of it calls for wrath upon us their sinful posterity. There was no due inquiry after it, when the Lord turned back our captivity after the Revolution; yea, instead of that, men who had dipt their hands in the blood of his saints were put into places and posts both civil and military ; yea, I will add, that they were admitted to sit as constituent members in the supreme judicatories of this church. We have reason to AND KEARED UP BY THE MIGHTY GOD. 335 believe, that he will inquire after that blood ; for he " visits the iniquity of the fathers upon the children, to the third and fourth generation." It is crying yet from under the altar against many families in Scotland ; and I fear it has a loud cry against this city, where it w^as shed in great abundance. 2. But then a second reason why God goes this way to work is, that he may remove the abounding offences in the visible church, and roll away the impediments that hinder her reformation. The visible church is just like a draw-net, that takes in both good and bad fishes ; and sometimes the net is so full of bad fishes, bad ministers, bad magistrates, and bad professors, that error, iniquity, profanity, and scandalous offences, instead of being suppressed, are encouraged and patronised by those whose office obliges them to stand up for the great God according to their commission. Well, when those things are neglected by men of power and authority, or by judicatories civil and ecclesiastic ; when scandalous errors, wickednesses, and abominations, ai'e not purged by those whose province it is to do it ; God takes the work in his own hand ; his turn shall not lie behind; he will put to his hand, and do it himself, rather than it lie undone. But a terrible work he makes when he begins ; J shall read you a scripture to this purpose, in Is. lix. 13, " In transgressing and lyiug against the Lord, and departing away from our God, speaking oppression, conceiving and uttering from the heart words of falsehood. Judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth, and he that departeth from evil maketh himself a prey." Well, what follows? The Lord saw it, that his cause and work was neglected, and it displeased him that there was no judgment : he saw that there was no man to stand up for !iis truths and his ways, and for the privileges of his subjects ; " Therefore his own arm brought salvation unto him ; and his righteousness it sustained him : for he put on righteousness as a breastplate, and an helmet of salvation upon his head ; and he put on the garments of ven- geance for clothing, and was clad with zeal as a cloak. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies, to the islands he will repay recom- pence." I fear, this points at the island of Britain, for the public affronts done to God in it, and the neglect of magistrates, ministers, and others, in purging the house of God of scandalous offences and abominations. I shall give you an instance in the case of Eli's two sons ; they abandoned themselves unto such scandalous car- I'ii'.ge about the tabernacle of God, that they gave offence unto all that feared God in Israel ; yea, they made the sacrifices of the Lo d to be abhorred by their scandalous way of acting. Well, Eli who was both their father and their judge, he neglected to take them to task as he ought to have done ; he censured them, but it was very overly and superficially ; just like some sentences passed in the judicatories of this church, when the honour of Christ required much more to be done. Well, what does the Lord 336 THE TABERNACLE OF DAVID RUINED BY MAN, when offences abound, and Eli neglects to pass due censure upon his sons? He "docs a thing that makes the cars of every one that heard tell of it to tingle." Hophni and Phinehas, his two sons, are slain in battle, Eli's neck is broken, and the armies of Israel fall before the Philistines; the ark of God is carried away into captivity, and delivered into the hands of the Philistines. ISome hundreds of years after, the quarrel is pursued further ; eighty-five of his posterity are slain by the sword in one day ; Abiathar, one of his seed, in the days of Solomon, is turned oat of his priesthood, for being concerned in Adonijah's conspiracy ; and the whole of his posterity are reduced to beggary and slavery. So, you see, God goes this way to work, that he may purge his house of corruptions and offences, especially when this is neglected by those clothed with authority secular or spiritual for that end. But then again, 3. Another reason why God goes this way to work in building up his own tabernacle is, because there is sometliiug god-like, great-like and majestic in this manner of procedure. There is an awful and terrible majesty in God's way of working, particularly in his way of repairing and building up his house : " Clouds and dark- ness are round about him, and yet righteousness and judgment are the habitation of his throne ; the heavens declare his rigl^teous- ness, and all the people see his glory." There is something very admirable in this way of working. 1st, In respect of God himself. It is seen that the excellency of the power is of him, and not of any instrument whatsoever. Is it not for the glory of God, to open a way for himself that seems altogether impassable? Is. xlii. 15, 16. "I will make waste mountains and hills, and dry up all their herbs, and I will make the rivers islands, and I will dry up the pools," What follows ? " I will lead the blind by a way they know not, and in paths they have not known : I will make darkness light before them, and crooked things straight." It is good for the Lord's people to bo aiming and minting at the restoration of his house, though they know not a step before them ; for though they be bcmisted, yet the Lord leads them, and he makes crooked things straight. i3ut then, 2d/i/, There is something in this way admirable in respect of religion itself. All false religions have been propagated by an arm of llesh ; Mahometanism by force, Popery by fire and faggot ; but the true religion of Jesus, by ways and means that would rather seem to crush it. These bloody persecutions I was speaking of would rather seem to smother the cause of Christ, than any other thing ; and yet the Lord advanced his interest by the blood of his saints. Who would ever have thought, that by a handful of poor illiterate fishermen the whole world should be made to subject themselves to a crucified Christ, a contemned Jesus of Nazareth ? 'idlj/j It is admirable likewise in respect of the people of God, and the effect that this way of working has upon them ; for here- by God purges away their dross : " By this shall the iniquity of AND REARED UP BY THE MIGHTY GOD. 337 Jacob be purged, and this is all the fruit to take away his sin." These things do not indeed purge away sin meritoriously, but they do it instrumentally, by sending them to the right airth, even to the blood of Christ ; and whenever they are washed here, they begin to cry, with Ephraim, " What have I any more to do with idols?" Hereby he tries them, what metal they are of; not that he is ignorant of it, but to let them know their own weakness, that they have no strength in themselves, but must trust in the living God. Hereby he improves their graces ; by these cloudy and dark dispensations he polishes their graces, and rubs off their rust : " Tribulation worketh patience ; and patience, experience ; and experience, hope ; and hope maketh not ashamed." You know the snedding of the tree contributes to the fertility and growth of the branches. By these trials, God, as the Lord of his vineyard, sneds the luxuriant branches of his planting, whereby they are made more prolific in the way of godliness. And hereby the Lord weans their hearts from this vain and transitory world : *' Their light afiliction worketh for them a far more exceeding and eternal weight of glory :" therefore they " look not at things which are seen, but at things that are not seen, for the things that arc^ seen, are temporal ; but the things which are not seen, are eternal. ' I should next go on to the application. I see your time has much prevented me ; therefore I shall conclude all at present with two inferences. 1. In the Jirst place, then, if it be so, as you have been heariijg, that this is God's way of setting up the tabernacle of David that is fallen, and closing up the breaches thereof, by such awful, dark, and cloudy dispensations ; hence I infer, that, unless God has a mind to take his kingdom away from us, unless he has a mind to lift his candlestick, and bid farewell to us for ever, we have reason to look for very awful and dismal dispensations of Divine Provid- ence in this land. Many black signs of God's anger are already gone forth : God has in a great measure departed from high and low, rich and poor ; departed from magistrates, ministers, and people : little of God to be seen in ordinances, or the judicatories of his church; we have "forsaken the fountain of living waters." O what barrenness under a dispensed gospel ! 0 what abounding profanity ! What cursing and swearing ! What tyranny and oppression, particularly in ecclesiastical liberties and privileges ! How are intruders enrolled among the number of tlie ambassadors of Christ ! How are the privileges of the Lord's people sacrificed, in order to compliment the " man with the gold ring and the gay clothing !"' How little difference is there put betwixt the precious and the vile! The land is groaning under a weight of sin, and the sin of the land is crying for vengeance at the hand of God. I doubt if these, and many other offences, and the occasions of them, be removed, till God put to his hand, as in a manner you were hearing in the doctrine ; therefore we had need to prepare for a storm : " Prepare to meet thy God, 0 Israel." VOL. II. X 338 THE TABERNACLE OF DAVID RUINED BY MAN, 2. A second inference I make is, if it be so, that God ushers in the restoration and upbuilding of David's tabernacle in such a way ; here is ground of encouragement to the Lord's people. Whatever dismal days may cast up, all shall issue in the advancement of the interest of Christ, and the good of them that love him. There are only these grounds and topics of consolation I would mention to you. \st, Here is comfort and encouragement, that Zion's Kingliveth, and he will outlive all his enemies : " The Lord liveth, blessed be ray rock : and let the God of my salvation be exalted," 2dly^ He not only lives, but reigns ; and this is ground of com- fort : " Let Israel rejoice in him that made him : let the children of Zion be joyful in their King." Why '? " The Lord reigneth, even thy God, 0 Zion, to all generations. The Lord reigneth ; let the earth rejoice, let the multitude of the isles be glad thereof" ?)dly, He is adjusting all his providential dispensations for the good and advantage of his own people : " He rides in the very heavens for their help." God's way many times "is in the sea, and his paths in the great waters, and his footsteps are not known." But though we cannot trace his steps, yet well does he know the way he is taking with his people, when he is plunging them as it were over head and ears in the deep waters of Marah. " Why sayest thou, 0 Jacob, and speakest, 0 Israel, my way is hid from the Lord, and my judgment is passed over from my God ? Hast thou not known ? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary ? There is no searching out of his understanding." Therefore " thy way cannot be hid from the Lord, nor thy judg- ment passed over from thy God," Is. xl. Mhly, Know, for thy encouragement, believer, that whatever he do with you, though he should send a scattering wind, and sift you among the nations, yet not one grain shall be lost ; his eye follows his remnant, wherever they go : " The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the be- half of them whose heart is upright before him." And then know, for thy encouragement, believer, that, go where thou wilt, thy God will go with thee, a God in Christ will bear thee company: "When thou passest through the waters, I will be with thee ; and through the floods, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Fear not, for I am with thee : be not dismayed, for I am thy God : I will strengthen thee, yea, I will help thee, I will uphold thee with the right hand of my righteousness." And is not this glorious encouragement? He has his people set at all times as a seal upon his heart and arm, what- ever be his dispensations towards them. Then know, believer, Avhatever be thy situation in the world, or whatever be thy apprehensions of thyself, thou art standing in heaven in the person of thy Pligh Priest, thy Head, and thy elder Brother. As the high priest, when he stood within the vail, AND REARED UP BY THE MIGHTY GOD. 339 represented all the people of Israel ; so all the true Israel of God are standing within the vail of these visible heavens, in their great representative : *' He hath made us accepted in the Beloved." And is not this glorious encouragement. I conclude with two or three words of advice in this cloudy day, or in case a darker day cast up. 1. My advice to every one that has any regard to their eternal Avell-being is, to see that their standing be right : for if you be not standing upon the rock, upon the foundation God has laid in Zion, you will never stand in the day of trial ; when the flood of trouble and persecution comes, you will give way, and be carried down before the flood. Therefore take care that you be settled upon the rock Christ, " not having your own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." 2. Another advice I give you is, beware of an evil heart of un- belief ; for the root of all apostasy and defection hes here : Heb. iii. 12. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Let your life in the world be a life of faith on the Son of God ; for there is no standing, no warring, but by faith : " This is the victory whereby we overcome the world, even our faith." 3. Another advice I give to the Lord's remnant is, that they would beware of the prevailing defections in the day and gener- ation wherein they live. Keep your garments clean ; for they that keep the Lord's way, and his testimony, he will take care of them, and keep them : Rev. iii. 10. " Because thou hast kept the word of my patience, I also will keep thee from the hour of temp- tation, which shall conie,upon all the world, to try them that dwell upon the earth." And then, 4. See that you be among the mourners in Zion, that sigh and cry for all the dishonours done to God in the day wherein you live. God takes care of such in an evil day : he puts a mark ujpon them, and gives charge to the man with the slaughter-weapon, not to touch any of them upon whom his mark is set. Then, 5. Another advice I give you is, Beware of every thing that may mislead you ; beware of every person that may mislead you : " Evil communication corrupts good manners." Christ in a special manner bids us " beware of false prophets, that come in sheep's clothing, but inwardly are ravening wolves." We are advised in scripture to beware of several kinds of guides, that we may not commit our souls unto their keeping or direction in their eternal concerns. As, First, We are to beware of hlind guides, men that are ignorant of the work of God upon their own hearts, that are ignorant of the narrow way that leadeth unto life. How shall they lead others to heaven, who are not travelHng the road to it themselves? When " the blind lead the bhnd, both will fall into the ditch." Then we are advised likewise to beware of barking guides: Beware of dogs ; that is to say, men that bark at the truth, and 340 THE TABERNACLE OF DAVID RUINED BY MAN, that bark at honest ministers and Christians that desire to adhere to the truth in a day of defection. ^* Beware of dogs, beware of evil-workers, beware of the concision." We are Hkewise warned against dumb guides, who have not a mouth to open for Christ or his cause. The watchman is to give the cry when the city is in danger of being given up into the hands of the enemy. The Lord commands his ministers to '' cry aloud, and not spare, to lift up their voice like a trumpet, and shew his people their transgressions, and the house of Jacob their sins." It is a sign that the watchman is in a confederacy with the enemy, who is silent when the enemy is breaking down the carved work of God's temple : can that man be counted faithful to his trust ? Then we are likewise to beware of erroneous guides, men that are tinctured and leavened with error. A sad watch of this kind hath of late come abroad into the world ; a whole system of errors, in a catechism published for promoting Arminian, Arian, and Socinian errors, and in order to darken the truth. Beware of such erroneous men, who will '' give a stone for bi-ead, and a scorpion instead of a fish : " and those also who industriously skreen and cover erroneous men from due censure. No man that has a regard to his natural life, but will take care to have a steward that will provide him with wholesome food ; and much greater reason have persons to beware of erroneous teachers, that poison souls with erroneous doctrine. Likewise beware of intruding guides, that force themselves, or are active in intruding others into the priest's oflBce, or allow themselves to be forced in upon a presentation or a sham call, for a piece of bread : they can never be true and faithful guides for souls that do so. " No man taketh this honour to himself, but he that is called of God." And in opposition to such, it is the duty of the Lord's people at this day to "standfast in the libertieB wherewith Christ hath made them free." Then another advice I would give you is, " 0 keep your hearts in the love of God." Study to maintain the lively impression of the love of God in Christ; for that Avill kindle your zeal for God and his glory, in a day when " the love of many is waxed cold." And it will make you stand when the floods of trouble and per- secution are running ; for " many waters cannot quench love, neither can the floods drown it : if a man would give all the sub- stance of his house for this love, it would be utterly contemned " and despised. And then another advice I give you is. Study to maintain the fear of God upon your spirits, and beware of the fear of man. The fear of man has been a terrible snare in our day and generation ; many have been carried off their feet by the fears or flatteries of men; but beware of this. " Who art thou that should be afraid of man that shall die, and of the son of man which shall be as fjrass? " Sirs, what are all flesh before God but like grass? " All flesh is grass ; " therefore let us not be afraid of man that is aa AND REARED U? BY THE MIGHTY GOD. 341 grass, but let us fear the Lord our Maker, that '* stretched forth the heavens, and laid the foundations of the earth." And then, lastly, Study meekness and quietness of spirit, in opposition unto a spirit of anger, wrath, malice, or of hatred ; Zeph. ii. §, " Seek ye the Lord, all ye meek of the earth, which have wrought his judgment, seek righteousness, seek meekness : it may be, ye shall be hid in the day of the Lord's anger." Our proud spirits are ready to take fire in defending the cause of Christ. Moses was the most zealous man upon earth, and yet he was the meekest man upon earth. " The wrath of man worketh not the righteousness of God : " and Christ's cause and interest were never advanced by a spirit of wrath. And in order to meeken your spirits, consider these two things I shall name. 1st, What a holy and righteous hand God has even in the most dark and cloudy dispensations that can befal his church in the world. Should we be angry at what God does? "Who gave Jacob to the spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned ? " 2dly, Let us consider what we deserve at God's hand, what a sinful hand the best of us have in bringing these gloomy dispen- sations on the land and place wherein we live. It was the con- sideration of this, that made the church, in a very dark day, Mic, vii. 9, to say, when she was sitting in darkness, when her enemies were insulting her, saying, " Where is thy God? " says the church, in that case, " I will bear the indignation of the Lord, because I have sinned against him." Not only they, but I have sinned against him, therefore " I will bear the indignation of the Lord." Amo8 ix. 11. — " lu that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old." THE THIRD SERMON ON THIS TEXT. I HAD occasion elsewhere to insist a little upon the context, and the connection of these words with the preceding, and shall not spend time in resuming what was then delivered. Only I take up the words of this verse in these four particulars. (L) We havo a noble structure mentioned, and that is, the tabernacle of David ; by which we are to understand the church of Christ, particularly the New Testament church ; for so these words are applied by the apostle James, in his speech before the first council at Jerusalem, Acts XV. 16. Christ is called by the name of David, because he was tlie root and offspring of David, he in whom David's horn and 342 THE TABERNACLE OF DAVID RUINED BY MAN, throne is perpetuated for ever, Ps. Ixxxix. 4. And the church is called his tabernacle, because he is the purchaser, he is the builder, he is the principal inhabitant of this dwelling. (2.) We may notice the melancholy situation of this tabernacle of David : it is supposed here to be in a fallen, broken, and ruined condition ; the church of Christ is sometimes sore battered and shattered by the gates of hell, and its emissaries, but they shall never prevail totally to ruin and destroy her. For, (3.) We see here God's gracious pur- pose and promise with reference unto his broken and ruinous tabernacle : I will build it, I will raise it up, Ixoill close up its breaches ; or, as in the margin, / will wall and hedge it about. God exercises a particular care about this tabernacle, *' the Highest himself will stablish her." (4.) Notice the time when God will perform this work in Mount Zion and in Jerusalem : it is in that day ; i.e. in my own stated and appointed time, in the days of the Messiah, when the voice shall be heard from heaven, " The tabernacle of God is with men, and he will dwell with them," Rev. xxi. 3. But more of this day afterwards. By comparing these words with those immediately preceding, they afford us this doctrine, " That God frequently ushers in the reformation of his church by very dark and cloudy dispensations of providence." This doctrine I insisted upon already, and shall say no more upon it. The doctrine I design at present is this. DOCT. " That God has his own time and way of rebuilding, or reforming his church, when she is brought to a very low and ruinous condition : " In that day will I build up the tabernacle of David, &c. The method I propose, through divine assistance, is as follows : I. Why the church of Christ is represented under the name and notion of a tabernacle, and why the tabernacle of David. If. When this tabernacle of David may be said to be fallen, or to be in a broken or ruinous condition. III. How, or by what ways and means, doth the Lord raise up the tabernacle of David, when fallen. IV. Offer a few thoughts anent the day when the Lord doth this great work. V. Why the Lord will rebuild his ruined tabernacle, and not allow it to lie in the rubbish. VL Offer a few inferences from the whole, by way of application. L T\\e first thing in the method is, Why the church of Christy particularly now under the lieio Testament, is represented under the notion of a tabernacle. Ansiv. There seems to be a plain allusion here unto the tabernacle, which, by God's special command unto Moses, was reared in the wilderness ; it is an Old Testament style applied to the New Testament church, which is ver}- frequent. Now, that Old Testament tabernacle was a type of the New Testament church, in thrs^ particulars. AND REARED UP BY THE MIGHTY GOD. 343 1. The tabernacle was God's lodging and habitation in the camp of Israel, a symbol of God's gracious presence among them : hence Balaam, when he viewed the camp and tents of Israel, and the tabernacle of God in the midst of the camp, he cries, "How goodly are thy tents, O Jacob, and thy tabernacles, 0 Israel ! The Lord his God is with them, and the shout of a king is in the midst of him." Moses had his tent, Aaron had his, every com- mander and soldier had his tent, and the tabernacle was the tent or habitation of the great God. In this respect the church is called a tabernacle, because she is God's lodging or habitation upon earth. With this view, Christ, the wisdom of God, says, Prov. viii., that " he rejoiced from eternity in the habitable parts of the earth, and his delights were with the sons of men." The symbols of his presence are in his church, and there he holds communication and fellowship with his people : Psal. Ixxvi. 1, 2, " In Judali is God known; his name is great in Israel. In 8alem is his tabernacle, and his dwelling-place in Zion." Psal. cxxxii. 13, 14, " The Lord hath chosen Zion, he hath desired it for his habitation. This is my rest, here will I dwell, for I have de- sired it." 2. The divine oracles, the law and the testimony, were pre- served and kept in the tabernacle, and from thence they were given out for the use of Israel : so to the church pertains the oracles of God, his revealed mind and will in the scriptures of truth is committed to her ttust : " He sheweth his word unto Jacob, and his testimonies unto Israel : he hath not dealt so with every nation." Every jot and tittle of the revealed will of God in his word, is to be maintained and preserved pure and entire by the church, without any addition, diminution, or alteration, and that under an awful certification, Rev. xxii. 18, 19, hence we are commanded to " contend earnestly for the faith once delivered to the saints." And whenever any error in doctrine, corruption in worship, or iniquity in practice, is broached in the church, presently it is to be brought unto the standard and touchstone of the word, in order to its being condemned as dissonant thereunto : Is. viii. " To the law and to the testimony : if they speak not according to this word, it is because there is no light in them." Hence heretics, who maintain doctrines repugnant unto the word of God, after two or three admonitions, are to be cast out of the church, and de- livered over to satan. 3. The tabernacle was the place of worship. In the courts of the tabernacle, Israel were to stand and do homage unto the great God, the God of Israel ; and every one was to worship there, according to God's appointment, and not according to their own . fancy. So the church of Christ is the place where he will be worshipped and sanctified of all that are about him. The ordin- ances of divine institution, particularly public ordinances of preach- ing and hearing, of prayer and praises, are the courts of the great King, where he will have his people to attend him with their offerings, and to pay him their tribute : Is. Ivi. 7, " I will bring 344 THE TABERNACLE OF DAVID RUINED BY MAN, them to my holy moimtain, and make them joyful in my house of prayer ; their bm-nt-offyriugs and their sacrifices shall be accepted upon mine altar ; for mine house shall be called an house of prayer for all people." 4. The pattern of the tabernacle was given by God unto Moses in the mount, together with all the laws, statutes, and regulations thereof, Moses was not left at liberty to order one pin of the tabernacle otherwise than according to the pattern. So the model of the church, with a perfect system of laws, by which she is to be governed, is given of God in the mount of divine revelation. And for any man to assert, that the government of the church of Christ is ambulatory and uncertain, or that he has left no orders how to manage in the election of officers to his New Testament church, is upon the matter to impeach the scriptures of truth with imper- fection ; or to affirm, that God has less regard to his church now under the New Testament, than he had about the management of that little portable thing, called the tabernacle of old. 5. No man was to intrude himself into the service of the taber- nacle, or to " take this honour unto himself, but he that was called of God, as was Aaron." If any man had usurped the priesthood, besides these whom the Lord called, all Israel would have been ready to stone him to death. And what an awful indignation of divine wrath was it against Korah, Dathan, and Abiram, when, for usurping the priesthood, among other things, the Lord made the earth to open its mouth, and swallow them up alive. All Israel, by God's appointment, were ordered to make a secession from them, lest the anger of God should fall upon them also. In like manner, under the New Testament Church, no man is to intrude himself into the sacred offices of the church, without he be qualified and called of God unto that work. Those who enter into the fold of the church, and assume the name and notion of shep- herds, without entering by the door of a lawful call, are branded with the infamous character of thieves and robbers by Christ, John X. Men in our day are become so polite, that they think these hard names to be given to any man; but scripture styles and characters will stand firm, and be in i-equest, when all the pre- tended politeness and eloquence of men will be buried in the dust of oblivion. 6. The greatest and most sacred thing in the tabernacle was the ark and mercy-seat, with the cherubims covering it with their wings, and looking down continually unto it. This pointed out the sacred mystery of the incarnation, obedience, and death of Christ, by which the law is magnified and made honourable, and through whom God declares himself to be a merciful and recon- ciled God. These sacred mysteries, typified in the tabernacle, are now opened in the promulgation of the gospel : hence, Rev. xi. it is said, " The temple of God was opened, and the ark of his testament was seen." It is the great business of ministers of the gospel, now under the New Testament, to disclose or open the ark of the covenant of grace, to preach Christ, and the manifold AND REARED UP BY THE MIGHTY GOD 845 wisdom of God through him, ia the salvation of lost sinners; " which things the cherubims, or angels, desire to look into." 7. The ark was a portable or movable kind of a tent, and was carried about by God's appointment, from one place to another, and never had a fixed abode, until it came to mount Zion, and was set in its proper place in the temple. In like manner, the church of God, while in this world, be not fixed to any particular nation ; he lifts it from one nation to another, as best serves his glorious ends in gathering in his elect, until the mystical body of Christ is completed ; and then the church militant will be transported to the church ti-iumphant in glory. Other things might be added. The manna was in the ark ; so the bread of life is in the church. Aaron's rod was in the ark ; so ecclesiastical authority is only to be administered in the church, and by the officers and judges of God's ordination. The candle- sticks and the lamps were in the ark ; so in the church the light of the Lord shines, therefore called a valley of vision. Thus you see on what account the church of Christ is called a tabernacle. Before 1 leave this head, I will tell you in a few words, why she is called the tabernacle of David, i. e. of Christ. Ansiv. Because of the manifold claim and title he has to her. As, (1.) She is his by his Father's gift and ordination : Psal. ii. " I will give him the heathen for his inheritance, and the uttermost ends of the earth for his possession." (2.) By purchase. He has redeemed her by the price of his precious blood : Acts xx. 28, " Feed the flock of God, which he has purchased with his own blood." (3.) His by con- quest. She is his spoil taken from principalities and powers ; he " divides a portion with the strong." (4.) " His by marriage." He betrothes her to himself for ever ; her McJicr is her Husband, even her Redeemer, whose name is the the Lord of Hosts. (5.) He is the builder of the church. " The man whose name is the Branch, he shall build the temple of the Lord, and bear the glory." (6.) He is the foundation and chief corner-stone : Is. xxviii. 16, " Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation." (7.) He is her only Head, King, and Governor, and she owns him as such, saying, " The Lord ia our Judge, the Lord is our King, the Lord is our Lawgiver." (8.) She is his by possession : " The Lord's portion is his people, and Jacob is the lot of his inheritance." But these things I do not enlarge upon. II. The second thing in the method was, to inquire when the tabernacle of David may be said to be fallen, broken, and ruinous? An answer to this may easily be gathered from what has been already said ; as 1. The tabernacle of David may be said to be fallen, when the God of the tabernacle is departed. That which made the taber- nacle amiable unto David was, that the living God was there. The tabernacle is but a toom or empty house when God is gone, when the cloud of his presence is withdrawn The day has been, when God "created upon ottr Zion, and upon her assemblies, a 346 THE TABERNACLE OF DAVID RUINED BY MAN, cloud by day, and the shining of a flaming tire by night." But, alas ! now we see not the signs of his wonted presence : a oaelan- choly Ichahod, "the glory is departed!" may be read in every corner of the land. This will be further evident from what follows. 2. The tabernacle of David is fallen and ruinous, when the oracles of God, the law and the testimony, are not carefully kept, and purely dispensed. Blessed be God, we have the written word in purity, we have excellent standards of doctrine in our Confession of Faith and Catechisms. But how is the law and testimony dis- pensed and given out through many corners in Scotland, Avhen an empty gingle of human oratory, and dry harangues of heathenism, morality, or virtue, as they call it, are substituted in the room of the gospel of Christ? a natural kind of a religion preached up, and tlie supernatural mysteries of the gospel, such as the incarnation and satisfaction of the Son of God, justification by his imputed righteousness ; regeneration, sanctification, or gospel- holiness, generally exploded as unfashionable among many of our young ministers ? And, among these that aim at better things, how little is the true order of gospel-doctrine observed, while the duties of the law are inculcated as the foundation of the glorious privileges of the gospel, and not the grace of God in the gospel laid as the foundation both of privileges and duty ? the weapons that are *' mighty through God for pulling down of the strongholds " of satan, are cast away, and weapons that are merely carnal taken up in their room. We have ministers now-a-days, Avho, instead of teaching men to deny themselves, do teach from press and pulpit, that self-love is the foundation and original of moral virtue, or of all the duties required in the moral law; and carnal reason asserted to be the first principle of religion. And although Arian, Socinian, Arminian, and other detestable and abominable errors be rampant ; yet where is there a suitable banner of a testimony emitted against them, that it might be given unto them that fear him ? Higher censures have been inflicted upon men for preaching the truths of God, than upon others for denying the supreme and independent Deity of the Son of God. This says that the tabernacle of God is fallen and ruinous among us. 3. The tabernacle of David is fallen, when the God of the taber- nacle is not worshipped according to his appointment : when idolatry, superstition, or formality of worship, takes place of that purity and spirituality of worship that God requires. And is not this the case with us at this day? The idolatry of the mass is so open and avowed in some corners of our land, that Protestants are insulted by Roman Catholics, when one is going to their parish church on the Lord's day, and the other to attend the mass. The public prints inform us of the multitude of mass-houses in England, and particularly in and about London. As for superstitious worship, it is well known how that is established by law in England, and tolerated in Scotland, contrary to the solemn oaths of God lying upon these lands. And as for formalit}- of worship, AND REARED UP BY THE MIGHTY GOD. 347 look through the most of our worshipping assembhes through Scotland, and we shall find the carcass of worship, instead of the soul of it, presented unto the living God. Nothing but dead ministers and dead people, dead preaching, hearing, praying, and praising ; the generality of ministers and people sitting down with a form of godliness, while the life and power of it is quite gone. Little of the perfume of the Mediator's garments, like myrrh, aloes, and cassia, is to be found in the ivory palaces at this day. 4, The tabernacle of David is then fallen and ruinous, when it is not kept up according to the pattern in the mount ; and when the laws, statutes, and ordinances thereof, are not observed as in the days of old. At our reformation from Popery, God's taber- nacle was set up according to the word of God ; not only the doctrine and worship, but the government and discipline of the house of God, was stated from the scriptures of truth, and solemnly adopted by the oath of the great God to be preserved and main- tained in the land to all succeeding generations ; acts of public authority, both civil and ecclesiastic, were made for its preservation. But, alas ! " is not the land defiled under the inhabitants thereof, because we have transgressed the laws, changed the ordinances " of God's tabernacle, and " broken the everlasting covenant?" Is. xxiv. 5, as might be evidenced in many particulars; but as this has been done in part from the press, so it may come to be done more fully ere long. I shall only say, that if Mr Knox, and others of our worthy reformers, who, at the expence of their blood and treasure, set up the tabernacle of God in this land, were to lift up their heads, and view the frame and form in which it now stands, they would be ready to say, This is not the tabernacle of David that we set up, and left behind us ; the glory of it is departed. 5. The tabernacle of David is in a ruinous condition, when men are entered upon tabernacle work and service, without being called, qualified, and sanctified for such service. And is not this the case at this day in Scotland? Intrusions have been carried on with a high hand, under the mask of ecclesiastical authority, both in the neighbouring congregations, and in many corners through Scotland. There has been a great cry of reformation these two last assemblies ; but where is there an intrusion overturned through all Scotland to this day, except that of Auchtermuchty ? which yet was not upon a clean scriptural ground : and since that pretended step, do we not see intruders upon Christian congregations getting the right hand of fellowship in presbyteries and synods every day ; and some, by an assembly authority, enrolled among the ambassa- dors of Christ? Where has there a process of censure yet been raised by any judicatory in Scotland against those who, contrary to the laws and constitutions of the church, yea, the natural liberties of mankind, adventured to carry on such intrusions? How many unhallowed hands are admitted to tabernacle service through the land ? God's tabernacle and temple should be purged of buyers and sellers; of all ignorant, erroneous, and scandalous ministers : and till this be done, 1 fear the blood of many souls 348 THE TABERNACLE OF DAVID RUINED BY MAN, shall not be wiped off from the tables where judicatories meet. That is an awful cry from under the altar of God's tabernacle ; " How lono", 0 Lord, holy and true, wilt thou not avenge our blood upon them that dwell upon the earth?" Rev. vi. 10. I wish it be not too applicable to the case in hand. I might tell you further, if time and the season had allowed, that the tabernacle of David is in a fallen and ruinous condition, when Christ the prophet, priest, and king of the tabernacle is Blighted and undervalued ; when he is not entertained by faith, and employed in all his saving offices, according to the offer of the gospel. And this is a charge that falls upon you who are the people. O how few do receive Christ by a faith of God's opera- tion ! although all be called Christians, yet how few have any thing of the spirit of Christ ! and how few do walk even as he walked ! Tabernacle worshippers and professors should be holy, as he that hath called them is holy ; but, alas ! what uutenderness of walk and talk is there among the generality ! These and many other things that might be insisted upon, plainly declare, that the tabernacle of David among us is in a fallen and ruinous condition. III. The third thing proposed was, to inquire how is it that God raises uj) his tabernacle when it is fallen ? I answer, in general, That adorable sovereignty is not to be limited to any particular way of working ; for by a word speaking, he can plant the heavens, and lay the foundations of the earth. If he say to Jerusalem, " Thou shalt be built," and to the temple, " Thy foundations shall be laid," presently it is done ; a nation, if he has a mind, can be born unto him at once. But in his ordinary way of working, some of his steps may be observed ; as, 1. He uses, in a time of defection, to raise up witnesses to bear testimony against the corruptions and mismanagements of men about his tabernacle. Thus, Rev. xi. before the temple of God is opened in heaven, witnesses are raised up to torment the men that dwell upon the earth ; the evidence of truth brought forth by the witnesses, has a tormenting power with it upon the consciences of corrupt men; it pierces to the dividing asunder of soul and spirit, of joints and marrow : and sometimes their corruptions are so irritated by the truth, that, like swine, they tm-n about and rend and kill the witnesses, casting out their bodies to the open streets, as we see, Rev. xi. The tabernacle of David has been preserved in all ages, and in our own land particularly, by the testimony of witnesses : and it is something of a bright spot in our dark cloud at this day, that God has not left himself altogether without wit- nesses : and it is pretty well known, how some have been cast out and their names torn both by unsound ministers and professors ; and it is hard to tell but their carcases, ere all be done, may yet be cast out as dung in the streets. 2. The Lord puts it in the hearts of his people and ministers, to take pleasure in the stones and rubbish of his fallen tabernacle, and to mourn and lament over their own sins, and the tokens of AND REAEED UP BY THE MIGHTY GOD. 349 the Lord's anger that have gone out against them. We see the church, Ps. cii. in the 10th or 11th verse, is lamenting over her ruinous condition, and God's departure from her; and see what follows upon this, ver. 13, 14, 16, 17, " Thou shalt arise, and have mercy upon Zion : for the time to favour her, yea, the set time ia come. For thy servants take pleasure in her stones, and favour tlie dust thereof. When the Lord shall build up Zion, he shall appear in his glory. He will regard the prayer of the destitute, and not despise their prayer." The same we see also, Zech. xii. 10, to the close ; the Spirit of grace, supplication, and mourning, is poured out, and every family and house mourns and wrestles apart ; and see what a glorious I'eformation follows upon the back of this, chap. xiii. the fountain of divine grace is opened, sin and uncleanness are washed away, the names of the idols of the land are cut off, the false prophets and unclean spirits are cast out of the land, false prophets are ashamed, neither are they allowed to wear a rough gai-ment to deceive. 3. The Lord polishes and prepares some shafts for tabernacle work and service, as he did Bezaleel and Aholiab for rearing the tabernacle, and all manner of work about the tabernacle in the wilderness. When God was to raise up a New Testament church, he gives apostles, prophets, pastors, and teachers, for edifying his body : by the ministry of a few fishermen, whom he endows with gifts and grace, he overthrows the idolatries of the nations, and unhinges the Mosaic economy, and rears up a glorious tabernacle for himself; and observe, the weapon made use of was, the preach- ing of a crucified Christ to be the only Saviour of a lost world, which, though it was " to the Jews a stumbling block, and to the Greeks foohshness," yet proved " the power of God to salvation." 4. His tabernacle is raised up by a plentiful down-pouring of hia Spirit. Hos. xiv. when the Lord is " as the dev/ unto Israel, then he revives as the corn, and grows as the vine, and his scent is as the wine of Lebanon. Ezek. xxxvii. when the church is become like the dry bones in the valley, by the wind of the Spirit the dry bones are made to live, and become a great army to fight the battles of the Lord. For as low as the interest of Christ is, he can levy a great army for carrying on reformation by the very wind of his mouth. By the rushing of a mighty wind in the day of Pentecost, the foundation of the New Testament church was laid in the ministry of the apostles, and multitudes daily added to her. 0 then let us cry, " Awake, O north wind, come thou south, blow upon the garden " of this withered church, that she may live : " Wilt thou not revive us again, that thy people may rejoice in thee?" 5. Sometimes he spirits great men, kings and nobles, to espouse the cause of his fallen tabernacle : thus he moves the spirit of Darius, Cyrus, and Artaxerxes, heathen kings, to be active in re- building the temple of God. There is but little appearance of any relief to the church of Christ, from the great folks in our day ; but the God of the tabernacle, he hath the hearts of kings, nobles, 350 THE TABERNACLE OF DAVID RUINED BY MAN, gentry, and commons in his hand, and he turns them as the rivers of watei*s ; and as he has done this in former times, so his hand is not shortened. And therefore, let us pray for kings, and all that are in authority, tliat he may make them nursing-fathers unto his church, so as to be active for bringing about reformation-work in Scotland, and throughout all Britain and Ireland, according to our solemn league and covenant. 6. Sometimes he rears up his fallen tabernacle in the very blood and sufferings of his witnesses. The foundation of God's taber- nacle upon earth, was laid in the sufferings of the head ; and very frequently it is rebuilt and reformed, in a day of defection, at the expence of the blood of his members. Thus it has been in Scot- land ; the work of God comes floating to us in the blood of many of our worthy ancestors ; and who knows, but we may be obliged to hand it down with our blood unto our posterity? The same persecuting spirit is roaring at this day, that drank the blood of our forefathers, only it is chained up for a little ; but how soon the chain may be lengthened, and the reins loosed, we know not ; only let all Avho cleave to the Lord's testimony in Scotland, be ready to say with Paul, " We are ready not to be bound only, but to die for the name of the Lord Jesus." IV. The fourth thing in the raetliod was, to offer some thoughts anent the time or day of the Lord's huildmg up the tabernacle of David. And all I say upon this head, shall be comprised in the few follow- ing particulars : 1. That it is a time which God hath kept in his own power, and therefore we should beware of diving with too much curiosity into it. Acts i. the disciples there, after Christ's resurrection, they ask him, " Lord, wilt thou at this time restore the kingdom to Israel ?" Which was upon the matter all one as if they had said, " Is this the time when the tabernacle of David is to be built up ? What answer gives he them ? Why, although in a little time he w^as to lay the foundation of the New Testament church, and to build up the tabernacle of David in a glorious manner, yet he answers them, ** It is not for you to know the times or the seasons, which the Father hath kept in his own power ; " only he would have them to go fast and pray, and confer together, and in that way to wait for the promise of the Spirit. And therefore, let us follow duty with- out limiting the Holy One of Israel, and leave events and times to the Lord : " Secret things belong unto the Lord, but things re- vealed to us and to our children." 2. When men think the time at hand, and their expectations big, that now the Lord will build up his tabernacle, things frequently take quite another turn, and defeat all their hopes for that season. Thus Israel, a little after they came out of Egypt, they were upon the borders of Canaan : and they imagined, that now was the time of the outmaking of the promise made to Abraham, that his seed should have it for an inheritance ; and they could scarce be restrained from making the attempt sent AND REARED UP BY THE iMIGHTY GOD. 351 back from the borders of God's sanctuary, to measure the hills and deserts of the wilderness for forty years, until the carcases of all that generation, except Caleb and Joshua, had dunged the wilderness; and then, when that is done, God's time of fuliining his promise comes. And therefore let us beware of being too per- emptory ; many a long look did the Old Testament saints give for the Messiah before he came, but long looked-for came at last in the fulness of time. 3. God's time of building up his tabernacle is commonly when things are brought to the last extremity. This is clear in the text, when the tabernacle is fallen, broken, and ruined, in that day, saith the Lord, will I build up the tabernacle of David. When the case of the church appears desperate and hopeless, that is God's usual time of appearing ; when the Lord's people are crying, " By whom shall Jacob arise, for he is small?" When there is no man, no intercessor, then his own arm brings salvation, and his righteous- ness and veracity it sustains him : Deut. xxxii. 36. " The Lord will judge his people, and repent himself concerning his servants ; when he seeth that their power (marg. their hand) is gone, and there is none shut up, or left." 4. God's time of building up his tabernacle is a day of vengeance and vexation unto the wicked and ungodly world, who were cry- ing, " Raze, raBe it unto the foundation." The day of Christ's death, which was the day of our redemption by price, was the day of bruising Satan's head ; and whenever Christ sets up his king- dom, Satan's kingdom and government falls down, his works are destroyed by the manifestation of the Son of God ; and this is tormenting to Satan, and all that are in his interest. The day of vengeance and the year of the redeemed, go commonly together in scripture. Is. Ixiii. 4. " The day of vengeance is in mine heart, and the year of my redeemed is come." Is. Ixi. when he proclaims the acceptable year of the church's release, he proclaims also the " day of vengeance from our God." Jerusalem's rise is Babylon's ruin. And therefore we need not be surprised though a set of men of a malignant spirit have a jealous eye upon our meeting here this day ; for they cannot hear tell of any essay toward a displaying of a banner for Christ, or a work of reformation, in opposition to their own wicked designs against the tabernacle of David. 5. However it be a day of vexation and vengeance to Zion's enemies, yet it is a day of joy and gladness unto all Zion's friends and well-wishers : Psal. cxxvi. 2. " Then {viz. when the Lord turned back the captivity of Zion) was our mouth filled with laughter, and our tongue with singing." And ver. 3, " The Lord hath done great things for us : whereof we are glad." And if you ask me, What is it that makes it a day of joy to the friends of Zion, when the Lord builds up the tabernacle of David ? I answer, It cannot be otherwise, when we consider, (1.) That it is then a day of light : " The people that sit in darkness, then see great light." Particularly, the light of truth is brought forth unto victory over the darkness of error. (2.) It is a day of nmch life 352 THE TABERNACLE OF DAVID RUINED BY MAN, immediately : Well, but their time was not God's time ; they are and liveliness in the Lord's way and work. The Lord quickens the dry bones, and they call on his name ; he revives them, and they rejoice in him ; they " revive as the corn, and grow as the vine." (3.) It is a day of much spiritual liberty. The Son makes them free, and they are free indeed. Christ, when he rears up the tabernacle of David, proclaims the year of release, " liberty to captives, and the opening of the prison-doors to them that were bound." (4.) It is a day of purging and planting the house of the Lord. He then purges his house of buyers and sellers, intruders and hirelings, and every plant that his right hand hath not planted ; and then he sends his people " pastors according to his own heart, whose feet are beautiful upon the mountains, because they preach the gospel of peace, and bring glad tidings of good things." When the Lord thus " clothes his priests with salvation, then his saints shout aloud for joy." (5.) It is the day of Christ's marriage and coronation, wherein he betrothes his church wnfo himself for ever, and gets many new jewels added to his crown ; and then the rights of his crown, and liberties of his kingdom, are asserted and maintained. Cant. iii. last, " Go forth, 0 ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." Thus much for the fourth thing in the method. V. The fifth thing was, to give the reasons of this doctrine. Why is it that God, in his own time and way, will build up his fallen and ruined tabernacle ? Answ. 1. Though he will not do it for our sakes, yet he will do it for his own name's sake, that it may not be polluted with the blasphemy of the enemy: Is. xlviii. 9-11. "For mine own sake, even for mine own sake will I do it ; for how should my name be polluted? and I will not give my glory imto another." God's name is great in Zion, when he builds his tabernacle : Psa. cii. 16. " When the Lord shall build up Zion, he will appear in his glory." 2. He builds up his fallen tabernacle upon the account of Christ's intercession, the great Angel of the covenant, who interposes on her behalf when she is brought low. Zech. i. 12, when Jerusalem is lying in rubbisli, the Angel of the covenant interposes, saying, *' How long, 0 Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation these three score and ten years ?" Well, the Lord answered the Angel with good and comfortable words, saying, particularly, ver. 17. " Thus saith the Lord of hosts, my cities through prosperity shall yet be spread abroad, and the Lord shall yet comfort Zion, and shall yet choose Jerusalem." 3. He will build up his tabernacle, from the sympathy that he hath with his people under oppression. He is " touched with the feeling of their infirmites : and in all their afflictions he is afflicted ;" and therefore he sends " the angel of his presence to save them, AND REARED UP BY THE MIGHTY GOD. 353 in his love and pity he redeems them," Is. Ixiii. 9. " The sighing of his prisoners comes up before him : and, " For the oppression of the poor, and the sighing of the needy, now will I arise (saith the Lord), and set him in safety from him that puflfeth at him," Ps. xii. 5. 4. He will do it for his faithfulness' sake engaged in his promise. Here is his promise in the text, in that day loill the Lord build up the tabernacle of David that is fallen, &c. : and his promise is sure, he will accomplish it in his own time and way ; " heaven and earth shall pass away, but one jot " of what he hath spoken '' shall not fall to the ground." 5. He will build it up, because it is the tabernacle of David. And " he will not lie unto David : His seed shall endure for ever, and his throne shall be built up unto all generations," Ps. Ixxxix. 3. 4. *' The " horn of David shall bud, and he hath ordained a lamp for his anointed : he will clothe his enemies with shame, but upon him shall the crown flourish," Ps. cxxxii. at the close. Thus much for the doctrinal part of the discourse. VI. The last thing I proposed, was the Application, which I shall endeavour to discuss in a few inferences, having applied as I went along, particularly under the second head of the doctrine. Inf. 1. See, from what has been said, the love and kindness of God to men upon earth. Solomon, the wisest of men, cries out, " Will God in very deed dwell with man upon earth? " Will the high and lofty One, who inhabits eternity, and dwelleth in light that is inaccessible, ever take up lodging with sinful and rebellious men ? Well, I say, from what has been said, you see this posing and silencing question answered ; " Behold, the tabernacle of God is with men." Yea, though men ruin and take down his tabernacle, yet he will rebuild and repair it ; so fond is he of dwelling with men. All the furniture of grace and glory, that lies in the hand of our great Immanuel, by the pleasure of the Father is intended to prepare a fit lodging for himself with men: Ps. Ixviii. 18, when he '^ ascended up on high, and led captivity captive, he received gifts for men, yea, even for the rebellious, that the Lord God might dwell among us." 0 let us admire and adore the love of God in this matter, and cry, " Glory to God in the highest, and on earth peace, good- will towards men." Inf. 2. See hence the obligations that we in this land are under to the Lord, that pitched his tabernacle so early among us, and has allowed it to continue so long, when he never set up or con- tinued it in such a manner in any nation upon earth that I know of, since the coming of Christ in the flesh. Many nations of the earth were never yet enlightened with the beams of the Sun of righteousness, the dark places of the earth are full of the habita- tions of cruelty. Other places that have been enlightened for a while, their light was soon put out, and their candlestick removed : witness that of Jerusalem, where the New Testament church was founded at Pentecost ; the seven churches of the Lesser Asia, VOL. II. Y 354 THE TABERNACLE OF DAVID RUINED BY MAN, Rome, Corinth, and other places; God has removed his tabernacle from them, and they are become hke Shiloh ; whereas his gospel- tabernacle has been kept up in Scotland for many himdreds of years, notwithstanding of the utmost efforts of hell to pull it down and destroy it. He has many times threatened in the conduct of his providence, and is at this day threatening sore, to remove his tabernacle from us; but 0 how loath is he to leave us among the dark places of the earth ! his way of working seems to utter that language, Hos. xi. 8, " How shall I give thee up, 0 Ephraim ? how shall I deliver thee, Israel? how shall I make thee as Admah ? how shall I set thee as Zeboim ? my bowels are turned within me, my repentings are kindled together." Inf. 3. Let every one of us endeavour in our different spheres to be workers together with God in building up the tabernacle of David, which (as you have heard) is broken, and in a fallen and ruinous condition at this day. To quicken and excite this careless generation to a concern about building the Lord's tabernacle, I offer these few consider- ations. ls#, It is the tabernacle of David, your great and only King, who has fought our battles for us against the powers of hell. It is he who has slain Goliath, the terror of Israel, he has bruised his head at the expense of his death and blood ; and yet shall we not be concerned to build up his tabernacle when it is fallen? 'iidly^ The tabernacle of David is the glory of our land ; it is this that makes Zion " the perfection of beauty, the joy of the whole earth ; " it is this that makes the church to " look forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." SfZZj/, The tabernacle of David is not only the glory, but the safety of a land ; it is the very " chariots and horsemen of Israel." His glory in the midst of a church is as a wall of fire about her, and as broad rivers and streams surrounding the city, where no galley with oars nor gallant ship can pass, to harm or molest the inhabitants of the city of God. It was God's tabernacle in the midst of Israel, that struck terror upon all the nations round about, and made Balaam, at the sight thereof, to cry out, " Surely there is no enchantment against Jacob, nor divination against Israel." Atldy, Consider, that as it is our duty and interest, so we are bound by the oath of God to upbuild, maintain, and preserve the tabernacle of David against all injuries. Besides personal vows, there are public vows, oaths, and covenants, frequently repeated, lying upon us and our posterity to build up the tabernacle of David, to maintain the doctrine, discipline, worship, and govern- ment of the chm-ch of Scotland, as it is stated in our public standards. And whatever failures, through human weakness and infirmity, there might be either in the composure of these cove- nants, or yet in their administration, this can never loose us from the oath of God to maintain and carry on a reformation of the church of Christ, antecedently binding by the authority of God in AND REARED UP BY THE MIGHTY GOD. 355 his word. The Rachabites thought themselves bound to al)staiu from wine, a thing indiflferent in itself, because of tlieir fatlier's oath ; and are commended for it. The rash oath made to the Gibeonities in the days of Joshua was found binding in the days of Saul and David, although it was only the princes of the congregation that sware. The oath of Zedekiah king of Judali to the king of Babylon, a heathen, thougli prohibited in the law of Moses, was found binding ; " Shall he break the covenant, and escape?" The bond of any city or community, though made only by those who presently govern, is found binding in law upon their successors in office in the same society. And yet, Avill any deny that the oath of God, so solemnly sworn by king, nobles, gentry, commons, and persons of all ranks, with uplifted hand to the great God, for maintaining and upholding his tabernacle in the land, is not obligatory upon us their posterity ? And therefore, I say, if we do not concur in building the fallen tabernacle of David according to these oaths, we are guilty, not only of rebellion against the divine authority, but also of perjury. bthJy, Hell and Rome, and all their auxiliaries, are at work to ruin tlie Lord's tabernacle ; and yet shall the friends of Christ be slack-handed to build and uphold it? None more active to ruin and pull down the tabernacle than a set of corrupt clergymen, who, by ways and means of their own, have usurped the sacred offices of the tabernacle. We have seen by their acts, and now we may see it in print, a scheme and project laid to ruin the church of Christ into a politic engine for serving the interest of the state, and all the stipends of Scotland into livings for gentle- men's sons ; and thus they propose to build the tabernacle of David. But if this was the way of Christ and his apostles, it is easy to judge from Matth. xi. 25, 1 Cor. i. 20-28. Now, I say, when men are so active to ruin the Lord's tabernacle, shall not the lovers of Christ be concerned to build it up ? Sthly, The curse of God will follow those who do not help to build up the tabernacle of David. The cry seems to be given in the camp of Israel, " Who is on the Lord's side against the mighty?" You that are idle spectators, and refuse your helping hand, re- member that awful word, Judg. v. 23, " Curse ye, Meroz, curse ye bitterly the inhabitants thereof: because they came not up to the help of the Lord, to the help of the Lord against the mighty." ItJily, If the tabernacle of David fall, or be lifted from among us, many woes will follow upon it: " Yea, woe also unto them when I depart from them ; " nothing but desolation ensues. " Be in- structed, 0 Jerusalem, lest I make thee desolate, a land not in- habited. I would have gathered thee (says Christ unto the Jews), " as a hen gathers her chickens under her wings, and ye would not ! " and therefor " behold your house is left unto you desolate." Let us but look to Shiloh, and see what the Lord has done there ; let us look to the famous churches in the Lesser Asia, the once famous church of Rome ; let us look to France, Spain, Germany, 356 THE TABERNACLE OF DAVID RUINED BY MAN, and other parts, where the tabernacle of David once flourished, and see what darkness and desolation is there through the removal of the tabernacle ; and let these be beacons to warn and guard us against indifFerency about the concerns of the Lord's tabernacle, and motives to excite us to activity and concern for maintaining and upholding of his tabernacle, as in the days of old. Qthly, Let it encourage every friend of Zion to lend their helping hand, that it is God that builds the tabernacle of David, and his faithfulness is engaged in the text to do it. We are encouraged to " work out the work of our personal salvation with fear and trembling," under a sense of our own weakness and impotency, because " it is God that worketh in us, both to will and to do of his own good pleasure." So let it encourage us to put hand to the work of the Lord's tabernacle, that it is God that builds the tabernacle of David: " God doth build up Jerusalem, and gather together the dispersed of Israel." If he smile upon our impotent mints at the work, he will make the work to go on and prosper. It is no matter how insignificant, how few or small the instruments be if he work with them or by them ; for he can make one to chase a thousand, a thousand to put ten thousand to flight. " The battle is not to the strong, nor the race to the swift. Worm, Jacob " in his hand will arise " and thrash the mountains, and beat them small, and make the hills as chaif." QtJily, If we do not help up with the tabernacle of David, we bring the blood of David upon our heads ; for the tabernacle was reared at the expense of his blood: and we bring the blood of all our ancestors, who suffered for maintaining of God's tabernacle in the land, upon our head. Yea, we bring the blood of our souls, and the blood of all our posterity, on our head : for if the tabernacle of David fall, and be removed, our own souls perish, and the souls of our posterity, the very means of their salvation being gone out of the land : for " where no vision is, there the people perish," saith the Lord, by Solomon, Prov. xxix. 18. In order to our successful building of the broken and fallen tabernacle of David, there are these following particulars I would suggest to my reverend brethren at present, to myself, and to all hearing me. 1. In order to tabernacle-building, it is necessary that every one of us prepare a habitation for the mighty God of Jacob in our hearts. It is scarcely to be supposed that that man who refuseth Christ a room in his heart by faith, that ever he will be very active to build him a tabernacle in the land : and therefore let every one of us comply with that summons, Ps. xxiv. at the close, " Lift up your heads, 0 ye gates, be ye lifted up, ye everlasting doors, that the King of glory may come in." And then, having given him a habitation in your hearts, provide room for him in your families. You that are heads of fiirailies, say, as Joshua, Let others do as they please, " as for me and my house, we will serve the Lord." Let God be worshipped in sincerity morning and evening in your families, and make it your business to instruct your AND REARED UP BY THE MIGHTHY GOD. 357 families, children, and servants, in the good ways of the Lord, after the example of Abraham the father of the faithful. 2. In order to our building the tabernacle of the Lord's con- gregation in the land, it is necessary that we be well acquainted with" the pattern shewed in the mount, particularly of the New Testament revelation ; and what a length the work was carried in the days of our forefathers, who took themselves and their posterity engaged by solemn covenant to preserve, maintain, and carry on that reformation in the land ; and what contendings and wrestlings, even unto blood, there have been in that glorious cause. Ignorance of the cause of Christ, as it has been stated from the word of God both as to doctrine, worship, discipline, and government, and how- it has been adopted by solemn oath, makes folk to work in the dark, and to dispute and contend about they know not what. And therefore, let us study the testimony of the Lord's witnesses in former times, and what testimonies have been, and may be emitted against the defections of our own day and genera- tion. 3. Having laid these things as a foundation, it is necessary that, like Elijah, we should be " very zealous for the Lord God of hosts," and his tabernacle in the land. It is said of Christ, when he was purging his temple, and casting out buyers and sellers who profaned it, that " the zeal of his Father's house did eat him up," John ii. 17. Something of this holy zeal should possess all the members of Christ, and all his ministers. There is a generation of Gallios and Laodiceans, who, under the name of moderation, falsely so called, will look upon you as madmen, and hot-headed zealots, and what not. But as fire burns with the greater heat, the colder the climate and weather be ; so true zeal will rather be kindled and increased, than cooled and quenched, by such discouragements. Only let yoar '' zeal be according to knowledge," founded upon a true acquaintance with the person, natures, and offices, and cause of Christ; for indeed blind zeal doth more harm than good; our zeal should be accompanied with the serpent's wisdom, and the dove's simplicity and innocence. 4. In building the tabernacle of David, we had need to count the cost, and to reckon what tabernacle-work may cost us ; lay your account with the loss of your name : lay your reputation down at the Lord's feet. As Christ despised the shame of the cross in saving us, so must we in following him and his cause. "We must lay our account with the loss of our worldly substance, and " take joyfully the spoiling of our goods." Let never your own houses, lands, and riches, be laid in the balance with the building of God's tabernacle ; otherwise Christ and you will soon part, like the young man in the gospel, who " went away sorrowful, because he had great possessions." We must lay our account with the loss of our lives in building of the Lord's tabernacle : many a life has gone for it in Scotland ; and, if it need, our lives also, we must be ready to part with them, rather than quit the Lord's tabernacle : many a life has gone for it in Scotland ; and, if it need, our lives 358 THE TABERNACLE OF DAVID RUINED BV MAN, also, we must be ready to part with them, rather than quit the Lord's tabernacle, Rev. xii. 11. 5. Come not nigh unto " the tents of these wicked men," who usurp upon the priesthood and service of the tabernacle without the Lord's call, and who are active on carrying on a defection from the attained, to reformation of the Lord's tabernacle in Scotland. The countenance and encouragement given them by professed friends of Christ, harden and fortify them in their way and method such are partakers of their sin. It is the express command of God, from such to " withdraw, who walk not according to the tradition we have received: " and therefore every one that wishes well unto the Lord's tabernacle should say of such, as Jacob said of JSimeon and Levi, " O my soul, come not thou into their secret ; unto their assemblies, mine honour, be not thou united ; for the instruments of wickedness and cruelty are in their habitations." 6. Hold hand to all ministers or Christians who are endeavouring honestly in their sphere to build up the tabernacle of David. It is a sore matter, and looks ominous, when the real friends of the tabernacle come to be divided among themselves. Although we be commanded to separate from tabernacle-destroyers, yet we are not any where commanded to separate from tabernacle-builders, who " keep the commandments and ordinances of the Lord blame- less," and are, according to their sphere and situation, endeavour- ing to promote the public cause of David our King, and opposing his enemies. '' He that is not against us is with us." Let us study to be with all those that are with Christ, or iipon his side, and his covenanted cause in the land ; but especially with those that stand as it were in the front of the battle, and against whom the strength of the enemy is levelled. 7. Pray and wrestle much at a throne of grace, that God may come and work the work himself; for "except the Lord build the house, the builders build in vain." O pray, that the cloud of his presence may rest upon the tabernacle ; that his Spirit may be poured out from on high upon king, nobles, gentry, commons, ministers, and people ; and then the building of the tabernacle will go on apace. 3. Lastly, Let every one attempt, through grace, the reformation of his own heart and life, and to have a walk like those who believe that the God of the tabernacle is in the midst of us. Israel were obliged to guard against all moral and ceremonial uncleannesses, because " the Holy One of Israel was in the midst of them ; " so let us study to act and walk, as in the sight of that God who *' searches Jerusalem as with lighted candles. Be ye holy, as he that hath called you is holy." The untender walk of professors is a reproach to the God of the tabernacle, and causes the enemy to blaspheme. Let the laws of the tabernacle, particularly those of the moral law as a rule of obedience, be " a light unto your feet, and a lamp unto your paths. And as many as walk according to this rule, peace shall be on them, and mercy, and upon all the Israel of God." THE ANNALS OF REDEEMING LOVE, WITH THE RE- DEEMER'S VENGEANCE UPON THE GRAND ENEMY OF THE REDEEMED. BEING SEVERAL SERMONS Preached at Sacramental and other occasions. IsA. Ixiii. 4. — '• For the daj of vengeance is in mine heart, and the year of my redeemed is come." THE FIRST SERMON ON THIS TEXT. TO gain time, I wave the connection, and just come to the words themselves, which I take up as a material repetition of the first promise, Gen. iii. 15, " The seed of the woman shall bruise the head of the serpent : " which words are an express threatening of wrath and vengeance unto the old serpent and his seed ; but at the same time, a promise of salvation implied unto the woman and her seed. It is as if the Lord had said unto Satan, Thou hast indeed ruined Adam and his posterity at one stroke ; but remember I will be avenged on thee for what thou hast done ; in the fulness of time I am to take on the human nature, and, in and by that nature which thou hast ruined, I Avill bruise thy head, and ruin thy kingdom. So says the Lord here, " the day of vengeance is in mine heart," &c. As if he had said, I cannot forget the old quarrel I have with Satan for ruining the woman and her seed, it is still fresh in my view, I will surely pursue it to the destruction of Satan, and the redemption of my people. So then you may take up the words in these few particulars. 1. We have here the name or designation of God's remnant of mankind-sinners, they are called his redeemed, my redeemed : they are mine by election, mine by my Father's donation, mine by the purchase of my blood, and they are to be mine by conquest ; their redemption plainly supposes them to be in bondage unto sin and Satan. It is observable, that they are called The redeemed of the Lord, though the price of their redemption was not yet paid ; many hundreds of years did intervene before the actual payment of the ransom, and yet it is spoken of as a thing done, because it was a thing already acted in the purpose of the Father, and in the promise of the Son from all eternity : for the same reason Christ is called " a Lamb slain from the foundation of the world." 2. In the words we may notice the deep resentment that the glorious Redeemer has of the quarrel of the redeemed ; The day of ' vengeance, says he, is in my heart. Perhaps indeed there may be here a reference immediately to the vengeance that God Avas to inflict by Cyrus upon the Babylonian empire, for the hard usage Israel had received from them during their seventy years' captivitv, 360 THE ANNALS OF REDEEMING LOVE, &c. but ultimately it has a respect unto the vengeance the Son of God was to take in the fulness of time upon Satan, that destroyer of mankind ; he speaks here in the capacity of our kinsman. Accord- ing to the tenor of the law of Moses, the nearest of kin was to be the avenger of his kinsman's blood : so Christ here as our Goel, our brother, our elder brother, bone of our bone, and flesh of our flesh, espouses our quarrel against the enemy, and destroys the destroyer : The day of vencfeance is in my heart, it is in my keartj that is to say, I have purposed it, I have promised it, and the resolution is firmly seated in my soul, and the very thought of it is a pleasure iind delight to me, " Thy law is within my heart," Ps. xl. 8. 3. In the words we have the stated time for the deliverance of the redeemed ; it is called a day in the beginning of the verse, and a year at the end of it. A day and a year are one thing with the Lord ; yea, a thousand years are as one day, and one day as a thousand years with him, being from everlasting to everlasting God, without any variableness or shadow of turning : only this perhaps may be in it, the time of mercy to the redeemed may be called a year, and the time of vengeance a day^ because justice is his strange work, his strange act, and therefore dispatches it in a little time, makes short work with it ; but mercy is a work where- in he delights, and therefore he protracts, and draws it out unto a far greater length ; " his mercy is from everlasting to everlasting upon them that fear him." Whatever be in this, yet the period of time here pointed at, by the day of vengeance, and the year of the redeemed, is especially the fulness of time, when God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. 4. We may notice the Redeemer's pleasure and satisfaction with the view of all this, he speaks of it with a particular air of joy and triumph : The day of vengeance is in mine heart, and the year of my redeemed is come. He, as it were, anticipates the scene, and acts it over in his own heart before the time be fully come, he relishes it in his own mind, and rejoices in it, as come already, because now it was near at hand. Thus you see, that this text has a twofold aspect ; it has a favourable and kindly aspect upon the redeemed of the Lord ; but it has a frowning and terrible aspect upon the serpent and his seed. Observe, " That as the year of the redeemed is the joy of the great Redeemer ; so he has the stated time for avenging their quarrel in his heart." The day of vengeance is in mine heart, and the year of my redeemed ts come. Method (through divine assistance) shall be this — I. To speak a little of the great Redeemer. II. Of the redeemed. IIL Of the year of the redeemed. THE ANNALS OF REDEEMING LOVE, &c. 361 IV. Inquire on whom their quarrel is to be avenged. V. Of the day of vengeance and the execution of it. VI. Make it appear, that all this was, and still is, the joy of the Redeemer's heart. VII. Apply the whole. I. The first thing is, to sjpeah a little of the great and glorious Redeemer. And here I shall only answer, in short, two or three questions that may be asked anent him. And, 1. It may be asked, as the church doth in the first verse, " Who is this that cometh from Edom and Bozrah, to avenge our quarrel, and set us free from the hand of our enemies?" It is fit, in this day of blasphemy and reproach in our valley of vision, to tell you, that our Goel, the avenger of our blood, is none other than " God manifested in the flesh ;" and every one that ever saw him, will be ready to cry out, with Thomas, " My Lord, and my God." Who is he ? say you. Sirs, I tell you, that he is the great God : Tit, ii. 13, " Looking for that blessed hope, and the glorious appearing of the great (iod, and our Saviour Jesus Christ." He is the true God : 1 John V. 20, " He hath given us an understanding to know him that is true : and we are in him that is true, that is, in his Son Jesus Christ. This is the true God and eternal life." He is God over all, blessed for evermore, Rom. ix. 5. He is the eternal God ; for " his goings forth were of old, from everlasting," He is the omnipresent God, who fills heaven and earth ; for though he be ascended to heaven, and is to continue there, as to his human nature, till the time of the restitution of all things, yet he is still here on earth, and every where as to his divine : " Lo (says he) I am with you unto the end of the world." He is the omniscient God, " I am he that searcheth the heart and the reins ;" and he needeth not that any should testify of man, for he knoweth what is in man. He is the independent and self-existent God, for he is thef.rst, and he also is the last, Rev, i, 17, " He is before all things, and by him all things consist ; he is the beginning, and in all things he must have the pre-eminence, Col. i, 17, 18. He is the immu- table and unchangeable God, without any variableness or shadow of turning ; " The heavens shall wax old as a garment ; and as a vesture he shall change them, and they shall be changed : but he is the same, and of his years there is no end," Heb, i. 12. Heb. xiii. 8, " Jesus Christ the same yesterday, and to-day, and for ever." He is the very same God, numerically one with the Father : " I and my Father are one. There are three that bear record in heaven, the Father, the Word, and the Spirit ; and these three are one :" the same in substance, equal in power and glory. Now this is our Redeemer, " This is our friend, O daughters of Jerusalem ;" this is he that " speaks in righteousness, mighty to save." O Sirs, see if you can call him Lord in a way of believing by the Holy Spirit ; for every tongue must confess that Jesus Christ is the Lord, to the glory of God the Father ; however others may blaspheme him, as if he were only an inferior deity, 362 THE ANNALS OF REDEEMING LOVE, &c. let US ever think and speak honourably of him ; for " he is thy Lord, and worship thou him ;" and all men must honour him, as they honour the Father. 2. If it be asked again, what is the birth and pedigree of this Redeemer ? from whom is he descended ? I answer, " Who can declare his generation ?" View him in his divine nature, " He is the only begotten of the Father ; the brightness of his Father's glory, and the express image of his person ;" and so like his Father, that he who hath seen him, hath seen the Father also. But as for the manner of his eternal generation who can declare it? It will remain an explicable mystery, till the day of glory declare it. View him as to his human nature, he is the promised seed of the woman; the seed of Abraham, in whom all the nations of the earth are blessed ; he is sprung of ancient kings, in the royal family of David ; in him David's family did terminate, in him David's throne and kingdom is to be perpetuated for ever. But if you still ask, How was he generated as man? I answer, even as to this, " Who can declare his generation ?" This also is a mystery ; for, like Melchizedek his type, he is without father as to his human, and without a mother as to his divine nature. All that we can tell you about this, is only, that he was conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her without sin. Thus you see what is the birth and pedigree of our glorious Redeemer. 0 Sirs, you need not be ashamed to own him, for he is the credit of all his kin, he is the credit of his Father's family, for his Father glories in him, and shews him in a way of triumph and gloriation to the wide world, crying, Is. xlii. 1, " Behold my servant whom I uphold, mine elect in whom ray soul delighteth :" and if he be the credit of his Father's family, much more is he the credit of Adam's family ; in him the human nature recovers its crown of glory and dignity to a vast advantage, which was lost by the sin of our first parents ; and " in him shall all the seed of Israel be justified, and shall glory." 3. If you ask again, vnth. relation to this Redeemer, the avenger of our blood, How is he called, what is his name ? I answer, as the Angel did unto Manoah, Judg. xiii. 18, '' Why askest thou after my name, seeing it is secret?" or loonderful^ as in the margin. It is like the white stone, and new name, that no man knows, but .he that is taught of God ; for flesh and blood cannot reveal it, but only our Father which is in heaven. However, the Spirit which searches all things, yea, even the deep things of God, has given us some hints of his names, every one of which is like ointment poured forth to them that can read and understand them in the light of the Spirit. \st, Then, his name alone is Jehovah, Most High over all the earth : Jer. xxiii. 6, " This is his name whereby he tshall be called, Jehovah-Tsidkenu, The Lord our righteousness." W^ell may we call him by that name, when the angels, the cherubims and seraphims of the higher house, who stand continually in his presence, cover their faces with their wings, when they see him THE ANNALS OF REDEEMING LOVE, &c. 363 upon his throne, high and lifted up, crying, " Holy, holy, holy is the Lord God of hosts, Jehovah-Zabaoth : These things spake Esaias, when he saw his glory," John xii. 41, compared with Is. vi. 3. '2dly^ Another letter of his name you have, Exod. iii. 14, " Go (says he unto Moses), and tell them, I am hath sent me unto you, 1 AM THAT I am;" which is just an explication of the name Jehovah, and says, that he is the very fountain of all being and blessedness, that is, self-existent independent God, who hath faithfulness for the girdle of his reins, and truth for the girdle of his loins. And that he who appeared unto Moses by this name, is none other than Christ the glorious Messiah, is clear, by comparing that passage with Acts vii. 32. ddly, His name is Immatmel, God with us, Matth. i. 23, He is not only a God in our nature, but God on our side, God avenging our quarrel. But if the Lord of hosts be with us, and the God of Jacob our refuge, what have we to fear ? " Fear not, for I am with thee, be not dismayed, for I am thy God : I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness." 4thli/, His name is. The Word of God: Rev. xix. 13, " He hath his vesture dipt in blood, and his name is, The Word of God." He is the Alpha and Omega of the written word; all the lines of the Bible centre in him. And as a man gives his command by his word ; so by this Word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth. As a man brings out the thoughts of his heart by his words ; so, by Christ, the eternal counsels of the heart of God anent our redemption are opened and brought unto light, for he it is that opens the book, and looses the seven seals thereof 5thly, His name is. The King of kings ^ and the Lord of lords : and this name is written upon his thigh and his vesture. Rev. xix. 16. All the powers of the earth are but his vassals, for he is " the Prince of the kings of the earth : By me kings reign, and princes decree justice." But what do I speak of the powers of the earth, for the powers of heaven bow at the name of Jesus ? He is the head of all principality and power, and might and dominion, and every name that can be named, whether in this world, or that which is to come. Many other names he gets in scripture, which I cannot now stand upon. His name is "Jesus, a Saviour;" his name is " Messiah, or Christ the Anointed;" his name is " The Lamb of God, who taketh away the sin of the world ; " his name is " The Branch of the Lord, who is beautiful and glorious; " his name is "The Shepherd of Israel, who leadeth Joseph as a flock ; " his name is the Prince of life, the Plant of renown." See a cluster of his glorious names together. Is. ix. 6, " Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Counsellor, The mighty God, the everlasting Father, The Prince of peace." Thus you see what is our great Redeemer's name, or how he is called. 364 THE ANNALS OF REDEEMING LOVE, &c. 4. What are his qualities as a Redeemer? Ans. \8t, He is a chosen Redeemer: Is. xlii. 1. He is mine elect. He was chosen as the only fit person in heaven or earth, for man- aging that great undertaking of our redemption : " I was set up," says he, " from everlasting, from the beginning, or ever the earth was." And God the Father, we find him glorying in the choice, Ps. Ixxxix. 19, " I have laid help upon one that is mighty : I have exalted one chosen out of the people. I have found David my servant." 0 Sirs, let the Father's choice be your choice also. Idly, He is a strong and mighty Redeemer : " I that speak in righteousness, mighty to save. I have laid help upon one that is mighty." He is the true Samson, that carries away the gates of our spiritual prison, and who slays our spiritual enemies heaps upon heaps, with weapons which, to us, would appear as unsuitable as the jaw-bone of an ass, for " through death he destroyed him that had the power of death." Zdly, He is a Redeemer of great authority ; for " he rules in Jacob, and to all the ends of the earth." The government is laid upon his shovilder ; not only the government of the church, but the government of the world, for the church's sake ; " he hath given him to be head over all things to the church." His authority is absolute ; for " he doth whatever pleases him in the armies of heaven, and among the inhabitants of the earth." His authority is irresistible ; every creatuK- must bow unto him ; he " strikes through kings in the day of his wrath.'' His authority is perpe- tual ; for " his kingdom is an everlasting kingdom, and of his dominion there is no end." Mhly, He is an opulent and wealthy Redeemer. He was fully capable to redeem the inheritance for his poor kindred ; and what- ever justice demanded of him, he told it down to the uttermost farthing. 0 Sirs, our God, our kinsman, is the heir of all things ; all the immense treasures of wisdom and knowledge are hid in bim ; unsearchable riches, all the plentitude of the Deity dwells bodily in him. btldy, He is a matchless and incomparable Redeemer. J3e is not to be paralleled among all the inhabitants of the higher or lower house. He has obtained a more excellent name than men or angels: "As the apple-tree among the trees of the wood." Matchless in his person as Immanuel ; matchless in his perfections, being " the brightness of his Father's glory : " matchless in his love, for he died out of love to his very enemies ; his love made him wade through the deep ocean of his Father's wrath ; yea, like Jonah, to cast himself into the sea of vengeance, that we might not be swallowed up in it for ever. Qilily, He is a resolute and courageous Redeemer. He was not afraid to encounter all the powers and armed legions of hell ; no, no, The day of vengeance^ says he, is in mine heart : he set his face like a flint against the storm of his Father's wrath, and of the rage of men and devils that blew directly in his face, when he came upon the work of our redemption ; he did not faint nor was dis- THE ANNALS OF KKDEEMING LOVE, &c. 365 couraged, till he had set judgment in the earth ; he came from Edom and Bozrah, travelling in the greatness of his strength, saying, " I will tread them in mine anger, I will trample them in my fury." Thus you see some of his excellent qualities as a Redeemer. And so much shall serve for the first thing, which was to give some little account of the Redeemer. II. The second thing proposed was, to Sj^eah a little of the re- deemed: The year of my redeeDied is come. And here again, two or three questions may be moved concerning them in short. 1. Who are they that are here called the redeemed? Answ. In a word, they are a select company of the lost race and posterity of Adam chosen by the Father, and given by him to the Son, before the foundations of the world were laid, that in due time he might redeem and deliver them from that woe and wrath they lay exposed to, for the breach and violation of the divine law, or covenant of works, and whom he engaged to call effectually, to justify, sanctify, and at length to bring to eternal glory in the enjoyment of God for ever. So that you see Christ did not spend the price of his blood, or travail of his soul, for the fallen angels, but for fallen man ; " he took not on him the nature of angels, but the seed of Abraham : " neither did he redeem all mankind, by paying a ransom for every individual, but for those whom the Father gave him out of Adam's family : " I lay down my life," says he, " for my sheep," not for the goats, but " for the sheep : I pray not for the world, but for those whom thou hast given me out of the world, for they are thine," John xvii. 9. 2. You told us of the Redeemer's descent and pedigree ; what is. the pedigree of the redeemed, how are they descended? Answ. Although the redeemed be honourably descended ; yet they, by their natural generation, are a base-born company, being descended and sprung of Adam, and so are the degenerated plant of a strange vine, of the same common mass of corruption with the reprobate world who perish for ever, " Children of wrath, and heirs of hell, as well as others." The children of Israel were taught to sing that melancholy and mournful ditty, " A Syrian ready to perish was my father;" and the Lord tells them, Ezek. xvi. 3. "Thy father was an Amorite, and thy mother an Hittite." 0 Sirs, you and I, whatever our immediate parents were, whether they were gracious or graceless, whether they were rich or poor, noble or ignoble; yet, considering us as the posterity of the first Adam, we may derive our pedigree from hell : " Ye are of jowx father the devil," says Christ unto the Jews, who made their boast that they had Abraham for their father. But yet the redeemed of the Lord, though they be thus basely descended by natural generation, yet by their new birth, or regeneration, they are nobly descended ; " they are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God : To as many as received him, to them gave he power, or right, to become the sons of God." 3. If you ask, with what price hath Christ redeemed them ? the 366 THE ANNALS OF REDEEMING LOVE, &c. apostle Peter answers this question, 1 Pet. i. 18, 19, " We are not redeemed with corruptible things, such as silver and gold ; but with the precious blood of our Lord Jesus Christ, as of a Lamb ■without blemish and without spot." No less a price than that of blood would do the business ; for " without the shedding of blood there is no remission of sin : " and it was no ordinary blood that would do it, but the best blood of the whole creation, even the blood of the immaculate Lamb of God : and what valuable blood this is, will appear, if we take either an absolute or comparative view of it. (L) View it absolutely, it is the blood of God, as it is called. Acts xx, 28, " Feed the flock of God, which he hath pur- chased with his own blood.'' And it is so called, because of the personal union between the man Christ Jesns and the second person of the glorious Trinity, by virtue of which, he is Immanuel, God-man in one person. 0 what a valuable ransom must this be ! It is the blood of him who is " the man of God's right hand, who is in the form of God, and thinks it no robbery to be equal with God." It is indeed royal blood that is the ransom of our souls, the blood of him who is " The mighty God, The everlasting Father, and The Prince of peace." (2.) Let us view this blood compar- atively (as I was saying just now), it is the best blood of the whole creation. The blood of a man is more valuable tlian the blood of a beast, because man was made after the image of God ; the blood of the saints is more valuable than the blood of other men, because the image of God, which was lost by the fall, is impressed upon them by regenerating and sanctifying grace ; hence we are told, that precious in the sight of the Lord is the death (or blood) of his saints." 0 then how precious must his blood be, who is " the express image of the Father, and the brightness of his glory ! " What is the blood of a creature, in respect of the blood of the ever-blessed Creator ! Although the whole angels in heaven, men on earth, and devils in hell, yea, the whole frame of nature has been offered up in sacrifice, they could never have satisfied justice, or expiated the guilt of the least sin ; no, no, nothing less than a ransom of infinite value could do it ; the redemption of the soul is precious, and would have ceased for ever, unless the Son of God had poured out his soul for us. Thus you see what is the price wherewith they are redeemed. 4. If it be asked, what relation do the redeemed stand in to the Redeemer? for here he speaks of them as his in a way of eminence, the year of my redeemed is come. I answer, we find him in scripture asserting his claim to them under a manifold relation. Sometimes we find him calling them his peo^>/e, as in the Stli verse of this chapter, and " he said, surely they are my people, children that will not lie :• and so he was their Saviour." Sometimes he calls them his servants: " Where I am (says he), there shall also my servants be." Sometimes he calls them his fi'iends : " Ye are my friends, if ye do whatsoever I command you." Sometimes his seed : Is, liii. 10. " He shall sec his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." Sometimes THE ANNALS OF REDEEMING LOVE, &c. 367 his brethren ; and " be is uot ashamed to call them brethren," hav- ing taken part of the children's flesh. Sometimes his spouse and hride, as you see frequently in the Song of Solomon. Sometimes he calls them his jewels : " They shall be mine, saith the Lord of hosts, in the day that I make up my jewels." Sometimes his portion : " The Lord's people are his portion, and Jacob is the lot of his inheritance." Sometimes his crown and his ornament ; "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." Sometimes his glory ; a very strange expression ! " I have placed salvation in Zion for Israel my glory.'" Thus you see that he asserts his interest in them under manifold relations. And so much concerning the Redeemer, and the redeemed. I proceed now to, IlL The third thing proposed, which was, to speak a little of the year of the redeemed. But before I enter on it we shall sing. Is. lxiii.4. — "For the day of vengeaDce is in mine heart, and the year of my redeemed is come." THE SECOND SERMON ON THIS TEXT. IIL nniiE third thing proposed was, to speak of the year of the JL redeemed. Whether there be a literal respect in the ■words unto the year of jubilee, or the year of the release of Israel from their captivity in Babylon, after seventy years' bondage, I shall not contend : I take it here in its spiritual and ultimate mean- ing, as pointed at the time of our redemption by Jesus Christ. And here I will tell you of a fivefold notable year of the redeemed. 1. There is the year of purposed redemption. 2. The year ot purchased redemption. 3. The year of exhibited redemption. 4. The year of applied redemption. And, 5. The year of consum- mate redemption. These are five notable years, and many great and glorious things were and are to be done in every one of them. First., I say, there is the year of redemption by ordination or purpose. And this is such an ancient year, that it never had a beginning, the glorious frame and plan of our redemption being laid in the heart of God from eternity, before ever the foundations of the world were laid : with respect to this year, Christ is called " a Lamb slain from the foundation of the world." If it be asked, what were the principal occurrences of this year ? Answ. 1. This year electing and everlasting love lighted upon the redeemed, when he saw them in his own decree lying in their blood : Ezek. xvi. 6. " And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood. Live ; yea, I said unto thee, when thou wast in thy blood, Live." And ver. 8. " When I passed by thee, and looked upon thee, behold, thy time was the time of love." 0, is not this 368 THE ANNALS OF REDEEMING LOVE, &c. a great matter, a wonderful occurrence, that from the ancient years of eternity God passed by the fallen angels, and pitched his love upon a company of poor sinners of Adam's family, who were like the new-born infant, cast out into the open field, wallowing in its native blood and filth, without hope, without help, without strength, beauty, or any thing else to commend them unto him ! 0 let heaven and earth wonder at that strange word, Jer. xxxi. 3. " I have loved thee with an everlasting love : therefore with ever- lasting kindness have I drawn thee," from the ancient years of eternity. 2. This year of everlasting love, the grand council of peace was called in heaven among the persons of the adorable Trinity ; where the affair under consideration was, how Satan's usurped kingdom in this world might be sapt and overturned ; and in order to this, how sinners of Adam's family might be saved, in a consistency with the honour of the divine law and justice, sovereignty, and other attributes. A question which would have nonplussed a general assembly of angels, and put them to an everlasting stand. "How shall I put them among the children?" is a query which we must leave unto God himself, and his infinite wisdom and grace, only to answer, 3. This year the happy overture was made, and agreed to in the council of peace, that the Second Person of the glorious and adorable Trinity, the only-begotten Son of God, should, in the fulness of time, assume the nature of man, take his place in law, and act the part of a Saviour for lost sinners, and, by his obedience unto the death, fulfil the law, satisfy justice, finish transgression, make an end of sin, and do every thing requisite for their salvation, and the ruin of Satan's kingdom. That this was agreed, and gone into, appears from what we have, Ps. xl. 6-8. " Burnt-offering and sin-off"ering hast thou not required. Then said I, Lo, I come : in the volume of the book it is written of me : I delight to do thy will, 0 my God : yea, thy law," this law of redemption, " is within ray heart." 0 how did the heart of our glorious Immanuel leap in his breast when the overture was made ! Lo, I come, &c. AVith what pleasure doth he speak of it, Prov. viii. 23. " I was set up from everlasting, from the beginning, or ever the earth was ! I rejoice in the habitable parts of the earth, and my delights were with the sons of men ! " 4. In this year it was agreed upon, and finally ended, that the eternal Son, God, coequal Avith the Father, should come under a new covenant relation to his own Father, and that he, as head of the new-covenant, should have the right to eternal life, and all the blessings of the covenant subservient tliereunto, settled in his own person ; that so, having the right in his person, he might give it unto as many as the Father has given him. It was with a view to this new-covenant right with his own Father, that it was pro- phesied of him, Ps. Ixxxix. 26. " He shall cry unto me. Thou art my Father, my God, and the Rock of my salvation." And upon this new-covenant conveyance, he tells his disciples, wlien he was THE ANNxVLS OF REDEEMING LOVE, &o. 369 about to ascend into glory, " I ascend unto my Father and your Father, and to my God and your God." 5. It was agreed upon this year, that the whole power and strength of the eternal Father, yea, the whole power of the glorious Trinity, should be forthcoming to our glorious Redeemer, for his support and throaghbearing in his glorious undertaking of man's redemption : " He is my servant whom I uphold, saith the Lord. With him my hand shall be established : mine arm also shall strengthen him," Ps. Ixxxix. 21. Therefore Christ is called "the man of God's right hand." As also it was agreed, that the fulness of the Godhead should dwell in him bodily ; that he should receive the Spirit above measure, to fit, furnish, and qualify him for his undertaking: " I will put ray Spirit upon him, and he shall bring forth judgment unto the Gentiles.'' 6. This year it was agreed, that *' the pleasure of the Lord should prosper in his hand," that he should be successful in his undertaking, maugre all the opposition that either hell or earth should be capable to raise against him ; for this end he engaged that his hand should be upon the man of his right hand, whom he had made strong for himself; that he would make his enemies his footstool, and strike through kings in the day of his wrath, and plague all those that hated him. Many other things I might name, as transacted in this year of our redemption by ordination ; but if I should insist here, I might anticipate all that was transacted in the following years, because whatever occurred in them was fixed upon and determined this first year of redemption. And therefore I proceed to a Second year of the redeemed, and that is, the year of our re- demption by purchase or impetration ; under which period I com- prehend the whole time that the Son of God sojourned in this lower world in our nature, till he ascended again into glory. This was the acceptable year of the Lord, which the Old Testament saints so much longed for; this was the day which Abraham saw afar off, and was glad when he saw it. If it be asked. What were the transactions of this year? I answer. Great things were done this year, yea, wonderful without number. I shall only instance in a few. 1. This year the great God was incarnate : " The Word was made flesh, and dwelt among us." Sirs, what think you of this piece of strange news, were your souls never affected with it? Whatever you may think of it, yet Paul, the great apostle of the Gentiles, rehearses it as a matter of the highest wonder, 1 Tim. iii. 16, " Without controversy, great is the mystery of godliness, God manifested in the flesh." And heaven thought it a matter of so great moment, that so soon as ever this year commenced, a messenger was despatched from the throne of glory to notify it unto the shepherds, saying, Luke ii. 10, " I bring you good tidings of great joy : for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." And immediately a multitude of the heavenly host begin their song of praise, crying, " Glory to VOL. II, z 370 THE ANNALS OF REDEEMING LOVE, Sec. God in the highest, and on earth peace, good-will towards raen." The morning stars sang together, and shouted for joy, crying, '' Glory to God in the highest, when the foundation-stone of our redemption was laid." O Sirs, let heaven and earth, angels and men, wonder at what God hath done for us ! The great Creator became a creature, the Ancient of days became an infant, and made of a woman ; here is a mystery of wisdom, grace, and love, that may inake xis cry, " 0 the depth of the riches, both of the wisdom and knowledge of God ! how unsearchable are his judg- ments, and his ways past finding out! " 2 This year the great Lawgiver, whose will is a law to angels and men, voluntarily subjected himself to his own law, and that in the room and stead of rebels, who had violated his law, and contemned his authority : Gal. iv. 4, 5, " Iri the fulness of time God sent forth his son made of a woman, made under the law, to re- deem them that were under the law, that we might receive tlio adoption of sons." 0 Sirs, had ever the law such a subject ! No, no ; here is the Creator made under the law given to the creature ; hence it was, that his obedience to the law reflected a glory and honour upon the law, which it never had before, and which the obedience of men and angels, though never so perfect, could not have done: Is. xlii. 21, " The Lord is well pleased for his righte- ousness sake, for he shall magnify the law, and make it honour- able. 3. This year God blessed for ever was made a curse ; and he who is of purer eyes than that he can behold iniquity, was made sin: Gal. iii. 13, " He hath redeemed us from the curse of the law, being made a curse for us." And, 2 Cor. v. 21, " He Avas made sin for us, who knew no sin ; that we might be made the righteous- ness of God in him." 0 were not these strange and remarkable events ! " Shall it not be said in Jacob and Israel, What hath God wrought !" 4. This year everlasting righteousness was brought in for the justification of ungodly sinners. Sirs, immediately upon Adam's fall, by the breach of the first covenant, sin entered into the world; and that moment that sin entered into the world, righteousness went quite out of the world, so that there was none righteous, no not one. But this year Christ the Son of God brought it in again into the world, by his obedience unto the death ; " What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, for sin condemned sin in the flesh : that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." 5. This year God actually laid the foundation of a throne of grace, injustice and judgment, and of the house of mercy, which shall be built up for ever. God intended to rear up a new house of mercy for miserable sinners, upon the ruins of the broken cove- nant of works ; and Christ himself is the first stone of the building: Is. xxviii. 16, " Behold, I lay in Zion for a foundation, a stone, a tried stone a, precious corner-stone ; and he that believeth on him THE ANNALS OP REDEEMING LOVfi, &g. S71 shall not be confounded." Indeed this stone was rejected by the Jewish builders, but God has made it the chief stone of the corner; and another foundation no man can lay : " This is the Lord's doing, and it is wondrous in our eyes." 6. This year the vail of the temple was rent from the top to the bottom, and the way to the holiest was opened by the blood of Jesus. Immediately upon the fall of man, the door of access to God and glory was shut, and bolted against Adam and all his posterity ; this was signified by the cherubims with the flaming sword, turning every way to guard our access unto the tree of life. But by the blood of Jesus, a new and living way is opened, wMiich is consecrated for us ; and by this new way we have entered with boldness. " I am the door (says Christ) : by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." 7. This year sin was finished, and transgression ended in a way of satisfaction, insomuch that the uttermost farthing of debt, that we ow^ed unto divine justice for sin, was paid down in the red gold of a Redeemer's blood. This Christ testified in his dying words ; he cried out, It is finished ; and thereupon bowed the head, and gave up the ghost. And upon Christ's uttering of that word, sin was condemned in the flesh of the Son of God, and the hand- writing that w^as against us, even our debt-bond unto justice, was cancelled and torn, he having nailed it to his cross. 8. This year the covenant of grace, or the testament of Christ, was confirmed and made sure by his blood : Dan. ix. 27, '* He shall confirm the covenant with many." The testament is now of force since the Testator's death, as the apostle argues, Heb. ix. The death and blood of Jesus has given such a validity unto his latter wall contained in this blessed Bible, that we may pursue for the goods of the testament with boldness at a throne of grace, and do it with full assurance of faith. 9. This year the sacrifice and oblation was made to cease, the Mosaic oeconomy was unhinged : all the shadows of the Jewish ceremonies did flee away, Christ the substance of them all being come. Not to insist upon particulars : This year the Prince of life was incarcerated for our debt, died, and came under the power of death for a time. This year he was "justified in the Spirit, taken from prison and from judgment," and fully discharged of our debt, which he had undertaken to pay. This year he was " declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead." This year God was declared to be a Ood of peace, by the resurrection of Christ from the dead : and this year the foundation of a lively hope was laid for us, even the hope of " an inheritance that is incorruptible, undefiled, and that fadeth not away." This year a whole elect world was raised from the dead in their glorious representative ; he having drunk of the brook in the way, immediately he lifted up the head in his resur- rection, and our heads were lifted up in him. This year God went up wnth a shout (I mean God in our nature), yea God with the 37^ THE ANNALS OF REDEEMING LOVE, &c. Bound of a trumpet ; and " when he ascended up on high, he led captivity captive, and received gifts for men, even for the rebellious, that the Lord God might dwell among them." 0 Sirs, God is ascended in our nature, and sitting upon the throne of glory, Bwaying the sceptre of heaven ; and he is wearing our nature in glory, as a pledge that Ave shall follow hira, for the human body was assumed for the sake of the mystical. Thus you see what great events happened in the year of our redemption by purchase. O let songs be heard from this end of the earth, at the hearing of this joyful sound, even glory to the righteous. Thirdly. A third year of the redeemed, is the year of exhibited redemption; by which I understand, the year of a gospel dis- pensation among a people. This is sometimes called also a day m scripture : " 0 that thou hadst known, in this thy day, the things that belong unto thy peace!" says the Lord to Jerusalem. If it be asked, what are the great transactions of this year ? Ansiv. Great things are done for the redeemed this year also. Only before I proceed to particulars, I would have you to remember, that redemption in this situation of it, or considered in its reve- lation or exhibition, is a thing common to all the hearers of the gospel. Here we are to abstract from the secret decrees of elec- tion and reprobation, and to make open proclamation of redeeming grace and love in Christ to every creature under heaven ; we are to tell every man and woman sprung of Adam, this good news, " That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" that " the promise is unto you, and to your seed, and to all that are afar oif, and to as many as the Lord our God shall call "by the sound of the gospel. 0 Sirs, " secret things belong unto the Lord, but things that are revealed belong unto us, and to our children:" and therefore let alone this secret of election or reprobation, as pertaining to God, do not invade his property, but hearken unto things revealed, things brought to light by the glorious gospel ; for this belongs unto you, and " to you is the word of this salvation sent," and therefore intermeddle with it with the greatest freedom by faith ; it is no presumption for us to claim what (God says) " belongs unto us, and to our children." Now, this promised, I come to tell you of some great things that are done in this year of exhibited and revealed redemption, which you and I do at this moment enjoy, you in hearing, and I in preaching. The great things done in this period are so many, that I can only point at them. L Then, this year the people that sat in darkness are made to see great light, and to them that sat in the regions of the shadow of death, light is made to spring up. And 0 ! is it not matter of praise, that this is the privilege of Scotland at this day ? The time was, when the gross darkness of Pagan and Popish error and idolatry did overspread our land ; but the day-spring from on high hath visited us, and brought life and immortality to light ; the temple of God is opened, and the ark of his testament may be THE ANNALS OF REDEEMING LOVE, kc. 373 seen, the vail is rent, the face of the coveriug is destroyed, I mean, as to the objective revelation, and the mysteries which were hid from ages and generations are now made manifest. 2. This year of exhibited redemption a throne of grace is reared, a court of grace erected, and liberty granted to every man that finds himself condemned in the court of conscience, in the court of the law or justice, to carry his cause by an appeal ; which, if he do, he is sure to find grace and mercy to help him in time of need. O Sirs, know your own privilege. Art thou saying within thy breast, if God mark mine iniquity, according to the tenor of his holy law, I cannot stand ? 0,1 am condemned already, and the wrath of God is pursuing me ? Well, I tell you for certainty, the court of grace stands open to you, and if you will carry your cause there, though it be never so desperate, the cause is won ; for all the acts and interlocutors of this court are acts of grace, acts of indemnity and oblivion, for the name of him that sits on the throne is, " The Lord, the Lord God merciful and gracious, pardoning iniquity, transgression, and sin. I, even I am he that blotteth out thine iniquities for mine own sake, and will not re- member thy sins." 3. This year the batteries of heaven are reared up against the gates of hell. Error, ignorance, unbelief. Atheism, pride, pro- fanity, security, and the like evils ; they are the strongholds of the devil's kingdom, whereby he secures sinners in his service. Now, by the dispensation of the gospel, God's batteries are mounted against these, all the ordinances of the gospel, par- ticularly the preaching of the word, is calculated for casting these strongholds to the ground. 2 Cor. x. 4. " The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds," &:c. 4. This year the fountains of the great deep of the love of God toward a lost and perishing world are broken up ; I mean his love in sending his only begotten Son upon the glorious errand of our redemption: John iii. 16. " God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." What is the great business of gospel-ministers, but to represent to sinners the excellency of this loving-kindness, that so the sons of men may put their trust under the shadow of his wings ? 5. This year God reveals and brings near his righteousness and salvation, even to them who are stout-hearted and far from right- eousness ; Is. xlvi. 12. 13. " Hearken unto me, ye stout-hearted, that are far from righteousness. I bring near my righteousness : it shall not be far off, and my salvation shall not tarry ; behold, I will place salvation in Zion for Israel my glory." O Sirs, we tell you it for good news this year, that " he who knew no sin, was made sin for us, that we might be made the righteousness of God in him ;" and that he is become " the end of the law for righteous- ness to every one that believeth." 6. This year the tree of life which grows in the midst of the 374 THE ANNALS OF BEDEEMING LOVE, &c. paradise of God shakes his fruit, which is for the seeding, and his leaves, which are for the heahug of tlie nations. And 0 many a ripe cluster of fruit, many a healing leaf of sound doctrine has been dropt in this very place ; happy they who by the hand of faith have gathered and applied them, You who have not yet gathered, will you fall to work yet, gather and glean in the field of our blessed Boaz, our Kinsman and Redeemer, and you will find his fruits sweet to your taste, and his words, if you eat them, to be the joy and rejoicing of your heart. 7. This year Jacob's ladder is set up in Bethel, by which we may scale heaven, and recover that glory and happiness from which we fell by the sin of the first Adam. The gospel shews unto us the path of life, a stair by which we may ascend unto these regions of bless and glory that are above ; and the lower part of this ladder of communication stands at every man's foot, inviting him, as it were, to take the benefit of it. " I am (says Christ) the way, the truth, and the life. I am the door : by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." 8. This year the pure river of water of life issues forth from the throne of God and of the Lamb, and runs in the very streets of the city of God, I mean of the visible church, and a voice comes forth from heaven, crying, " Whosoever Avill, let him come and take of the water of life freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money ; come ye, buy and eat, yea come, buy wine and milk without money and without price." 9. This year the doors of God's banqueting-house are opened, and the manna falls about the camp of the visible church. He " makes unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well re- fined." This year that scripture is fulfilled, Pro v. ix. 1-5. 10. This year the gates of the city of refuge are cast wide open, the ways and avenues to it are cleared, stumbling-blocks are re- moved, and a crj" made to self-destroying sinners, who are under the arrest of law and justice, " Turn ye to your strongholds, ye prisoners of hope;" flee for refuge unto the hope set before you. This year prison doors are opened, and a cry made to the prisoners to come forth, and to them that sit in darkness, Slieio yourselves. This year a charter for heaven and eternal life is put in every man's hand, with an express command from God to every man to take the benefit thereof by faith, " Search the scrii^turos, for in them ye think to have everlasting life." This year the latter-will or testament of Christ ib opened, that every man may, by virtue of the testament, claim the legacies thereof." 0 then " let us fear, lest a promise being left us of entering into his rest, any of us should come short of it." Thus you see some of the great things that are done this year. Fourthly, Another notable year of the redeemed, is the year of applied redemption ; under which may be comprised and com- THE ANNALS OF REDEEMING LOVE, &c. 375 preliended the whole period of time from the soul's conversion unto the day of death. This year, what was purposed by the Father, purchased by the Son, and exhibited in the gospel, is applied and made effectual. If it be asked, what great things are done for the redeemed this year ? I answer, 1. Commonly in the beginning of this year, some thunderclaps are heard from mount Sinai, whereby the poor soul that was lying fast asleep within the sea-mark of God's wrath, is awakened to perceive his danger. The poor vessel of mercy was under the power of sin and Satan promising himself peace, though he walked after the imagination of his owai heart, hiding himself from wrath in the refuge of general mercy, in the refuge of a profession of law righteousness, or the like ; but a storm of hail, 1 mean of terrors of the law, comes and sweeps away the refuge of lies, it blows away his j&g-leaf covering ; and thereupon the man, who before thought himself sure of salvation, begins to cry out with the jailer, " Men and brethren, what shall I do to be saved?" The man finds him- self to be dead in law, condemned already, yea, to be not only legally, but spiritually dead, under the power of sin and Satan, and his bonds to be so strong, that neither he nor the whole creation is able to loose them ; and this fills him with such anxiety and trouble of spirit, that he is even at his wits end, that he does not know what to do. 0 ! whether shall I flee for help, where shall 1 leave my glory ? O that I knew of a refuge in heaven or earth, to which 1 might run for shelter! 2. In the beginning of this year the dead soul is raised up unto a new spiritual life : " You hath he quickened who were dead in trespasses and sins." The great Redeemer, who hath life in him- self, and received it for men, yea, for the rebellious, he comes to the sinner's grave of sin, in which he was buried, and cries to him, as he did to Lazarus, " Come forth, 0 sinner ; " and immediately the bars of spiritual death are broken, the bonds of death are loosed, and the law of the Spirit of life which is in Christ Jesus enters into him, whereby he is made free from the law^ of sin and death. 3. In the entry of this year, the Redeemer recovers sight to the blind. The poor creature was so blinded by Satan, the god of this world, that though the light of the Sun of righteousness had been shining upon him, and about him in a gospel dispensation, yet he did not behold it, the enemy had done with him as the Philistines did with Samson, put out his eyes ; but now the glorious Redeemer with his eye-salve touches the eyes of the understanding, whereby the blind eyes are opened ; God, who commanded the light to shine out of darkness, shines into his heart, and gives him the light of the knowledge of the glory of God in the face of Jesus Christ, he is translated out of darkness into a marvellous and surprising light. And now he begins to see things in another view ; and the first sight that he gets of Christ, he is even surprised and overjoyed at the sight, crying, O ! " this is my rest for ever ; here will I dwell, for I have desired it." 1 have been seeking rest, but could not find it, but now I have found it, " To him shall the Gentiles seek, 376 THE ANNALS OF REDEEMING LOVE, &c. and his rest shall be glorious." Once in a day I could see no form nor comeliness in him, why he should be desired ; but now 1 Bee him to be " white and ruddy, the chiefest among ten thousand." 4. In the beginning of this year, the man is entered into the kingdom of heaven, even upon this earth, he enters into the new heaven and the new earth, the kingdom of God is reared up in the Boul, and sin and self are dethroned. The glorious Redeemer, who is the Lord of hosts, by the power of his eternal Spirit, he makes his entry at the everlasting gates of the soul, saying. This Boul is mine ; it was given me by my Father, I redeemed it with the price of my blood; and therefore sin, and Satan, and self, resign your government, and render up this soul and all its powers and faculties unto me ; and he binds the strong man, spoils him of his goods ; the batteries of the gospel, and ordinances thereof, are BO well managed in the hand of the Spirit, that the strongholds of Satan, and the high and towering imaginations of the soul, they fall down at the feet of the glorious Redeemer, and every thought of the heart becomes a captive unto the obedience of the great Captain of salvation, and the soul becomes a volunteer in the service of Christ. 5. In the beginning of this year, the prodigal straying son is brought home again; that wonderful question is answered, How shall I put thee among the children, who had wandered away into a far country? and the Father and all the family rejoice and make merry at his return; and no sooner doth he enter his Father's threshold, but his filthy rags are cast away, and he is clothed with the best robe of the Son of God, whereby he is made to look like his Father's son. Which leads me also to tell you, that this year the righteousness of the law is so fulfilled in the guilty sinner, that was standing condemned at the bar of God and conscience, that now there is no condemnation for him ; yea, he can lift up his head with courage, and say, " Who is he that condemneth? It is God that justifieth ; it is Christ that died, yea, rather, that is risen again," &c. 6. Again, this year King Solomon is both crowned and married ; a match is made up and concluded between the Prince of life and heir of hell. In the former year the purpose of marriage was proclaimed, saying, " I will betrothe thee unto me, in righteousness, mercy, faithfulness, and loving-kindness, yea, I will betrothe thee unto me for ever ; " and this year the bride gives her consent unto the bargain, saying, " I am the Lord's : " and that day that the bride gives her consent, the bridegroom reckons it his coronation day ; " Go forth, 0 ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." 7. This year the poor soul finds the pearl of great price in the field of the word, whei'eby it is made up and enriched for ever. It discovers a mine of unsearchable riches of grace, riches of wis- dom, riches of righteousness, riches of glory, and claims all as its own upon the grant made thereof in the word, or in the record of THE ANNALS OF REDEEMING LOVE, &c. 377 God, in which he gives us that eternal Ufe, which is in his Son. This year the soul sets to its seal that God is true, acquiescing in it as a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. This year the soul enters into the holiest by the blood of Jesus ; enters upon a state of fellowship and communion with God, in his light, in his life, in his love, and is put in a capacity to say, " Verily our fellowship is with the Father, and with his Son Jesus Christ." This year the vessel of mercy is plucked as a brand out of the fire, and hung upon the nail fastened in a sure place, from whence all the powers of hell shall not be able to pull it down again ; for '' neither death, nor life, nor angels, nor principalities, nor powers, nor things f)resent, nor things to come, shall be able to separate us from the ove of God which is in Christ Jesus our Lord." This year the foundation of a new and spiritual temple is laid for God to dwell in : " Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" This year the branch of the old Adam is cut off, and grafted into the true vine, the plant of renown, and those who were limbs of Satan, are made members of Christ, and to hold that new head, from which the whole body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Thus you see what great things are done in the very beginning of this year of applied redemption. I might here also tell you, that, in the progress of this year, the Redeemer doth many great things for the redeemed. The great work of the remaining part of this year, is to advance, and carry on the good work of sanctification or holiness in their souls, whereby they are more and more ripened for the year of ever- lasting life and glory. For which end he trysts them with a variety of dispensations, both as to the outward and the inward man ; sometimes with health, sometimes with sickness ; sometimes with prosperity, sometimes with adversity ; sometimes he smiles, sometimes he smites ; sometimes the candle of the Lord shines on their heads, and they behold the glory of the Lord, sometimes they go mourning without the sun, crying, " 0 that I knew where 1 might find him ! " sometimes he pinches them with hunger and thirst, at other times he anoints their heads with oil, and makes their cup to run over ; sometimes they ride upon the high places of Jacob, at other times they drive heavily like the chariots of Pharaoh ; sometimes they are plunged in a ditch of sin, so that their own clothes do abhor them, at other times he takes them up from among the pots, and makes them to shine like the wings of a dove covered with silver, and her feathers with yellow gold: and this way the remaining part of the year is spent : by all which variety of dispensations, he is still advancing the soul in grace and holiness, till it be ripe for glory ; according to his promise, " All things shall work together for good, to them that love God, to them who are the called according to his purpose." And so much for the fourth year, of applied redemption. I come now to 378 THE ANNALS OF REDEEMING LOVE, &c. 1l\\q fifth aud last year, and that is the year of consummated and perfected redemption. This is an everlasting year, which never, never ends. All the former years are already come, with respect to every believer ; but this year is not yet come, but is fast a- coming. Behold^ I come quicMy, says the Lord : and therefore I may say, Lift up tliy head, believer, for the year or day of thy redemp- tion draweth nigh. Now, this year of perfected redemption has a twofold period, the one at death, and the other at the resurrection, or the day of Christ's second coming. If it be asked, ^7's<, What is done for the ransomed of the Lord at death? Ansio. L In the beginning of this year Jordan is divided, the waters thereof file off on every hand, that the redeemed of the Lord may have a safe passage to the promised land of glory. Poor believer, thou hast many a weary thought about thy passage, lest the waters of the Jordan of death swallow thee up ; but do not fear, that moment thou settest thy foot within the brink of this river, thou wilt see the ark of God before thee, and multitudes of thy fellow-travellers on the other side, and nothing but dry ground between thee aud them, where there is no manner of danger. 2. In tlie very beginning of this year Christ comes, according to his promise, John xiv. 2, 3, to receive his ransomed ones to glory, that where he is, they may be also. And when he comes, he comes with the keys of hell and death in his hand, saying, Fear not, for I was dead, aud I am alive, and I live for evermore ; I am the Lord and Master of death, I open the grave, and shut it at my pleasure ; I have ransomed thee from the power of the grave, I have redeemed thee from death ; I have plagued death, I have destroyed the grave ; and therefore do not fear. 3. In the very beginning of this year the believer flits from his house of clay, into a '' house not made with hands, eternal in the heavens." Perhaps, believer, thou payest a dear house-meal for thy lodging in this tabernacle of clay, " We that are in this tabernacle do groan, being burdened ; but up the heart, thou shalt have a better lodging ere it be long, where all the rent thou wilt pay for thy quarters will be to sing hallelujahs of praise to the glorious Redeemer, and to join in that heavenly choir, " Salvation to him that sits on the throne, and to the Lamb for ever and ever." 4. In the very beginning of this year, the believer goes to his bed to rest him till he awakes in the morning of the resurrection. The poor man hath toiled himself all the day, and perhaps his day has been sixty, seventy, or an hundred years long ; but at length he falls asleep in Jesus : may be, like Job, wearisome days and nights were appointed to him, he could not get rest upon his other beds, his couch could not ease, or comfort him ; but this year he enters into peace, he rests in his bed, sleeps on a soft pillow, sleeps in Jesus, lays his head down upon the warm bosom of Jesus, where he sleeps sound without disturbance from hell or earth, till that voice come from heaven, " Awake and sing, ye that sleep in the dust." THE ANNAlS of REDEEMIJSG LOVE, Ac. 379 5. lu the very beginning, of this year, the believer is gathered unto his own people, even unto the general assembly and church of the first-born. It is said of Jacob, when he died, " he drew up his feet in his bed, and was gathered unto his people : " A strange expression ! Jacob, when he died, was in the midst of his children and family, and a goodly family he had about him, children and grandchildren ; he was dying in honour, and in favour and respect with the king of Egypt : one would think that he was but depart- ing from his people ; but it is called a " gathering unto his people," because death brought him to far better company, even " to the spirits of just men made perfect, and the general assembly of the first-born." All the company above are the first-born, because every one is an heir, not one of them misses the inheritance. In po many words, not to insist on particulars : In the beginning of this year the believer drops the body of sin, which made him to go with a bowed-down back, and is made perfect in holiness, presented without spot or wrinkle, or any such thing. This year the believer drops mortality, and enters upon immortality, comes to the possession of that life everlasting, which shall run parallel with the life of God. This year the believer leaves the wilderness of this world behind him, bids it adieu for ever, and comes to his own country, the " inheritance of the saints in light ; " he was a stranger and a pilgrim, but now he comes to his own home. This year his warfare Avith sin, Satan, and the world is ended, and he comes off the field like a victorious conqueror, with the palm of victory in his hand, singing that song, " Thanks be to God, that giveth me the victory, through Jesus Christ our Lord." In the beginning of this year he ends his race, and comes at the mark and prize of the high calling of God ; he comes even to the end of his faith and hope, the salvation of his soul, in the full and immediate enjoyment of God for evermore. This year distance and darkness ends, and everlasting light begins, no more clouds of desertion to overcast his sky through eternity, now the Lord shall be his everlasting light, and his God his glory ; the Lord God and the Lamb are the light of that place. This year the believer quits the by-table of ordinances, word, and sacraments in the church militant, and sits down at the high table with Abraham, Isaac, and Jacob ; yea, he drinks of the fruit of the vine new with Christ in the kingdom of heaven. In a word, this year all the believer's sobs, and tears, and sorrows end, and he begins his songs and triumphs : " The ransomed of the Lord shall come to Zion with songs, and everlasting joy upon their heads : they shall obtain joy and gladness, and sorrow and sighing shall flee away." But then, secondly, for the other period of this year, viz,, the resurrection, great things are done by the Kedeemer for his ransomed and redeemed ones ; take these few among many others. 1. This year the Redeemer translates the seat of his empire from the highest heavens to these clouds that are above our heads : " Behold he cometh with clouds ; and every eye shall see him." 0 with what royal splendour and magnificence will he appear 380 THE ANNALS OF REDEEMING LOVE, &c. when he descends from heaven with a shout, with the voice of the archangel, and the trump of God, when his white throne will be surrounded with ten thousand times ten thousand, and thousands of thousands ! This year the visible frame of nature is to be unhinged, and this earth, which has been a theatre of so much sin, is to be burnt : "The day of the Lord cometh, wherein the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up," 2 Pet. iii. 10. And ver. 12, "Looking for, and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat." 0 with what awful solemnity will the second coming of the great Redeemer be attended ! This year God is to send out his reapers to reap the field of this world, I mean, the holy angels : and they will reap so clean, that they will not leave one soul that ever sprung of Adam behind them ; no, no, they will be all gathered together to the tribunal. 2. This year death and the grave are to render the prey which they have devoured ; the sea will give up its dead, and the earth will give up its dead. Thy head, believer, this year is to be lifted up out of the prison of the grave ; God will open his cabinet, and bring fortii his jewels in the view of men and angels, every one of them shining like the sun in the kingdom of their Father ; insomuch that Christ will be admired in his very saints and members : when they are purged from the dross of sin and mortality, they will shine like the brightness of the firmament, and like the stars for ever and ever ; our vile bodies shall be made like unto Christ's glorious body. This year this mortal is to put on immortality, and death shall be swallowed up in victory. This year Christ's scattered jewels and members will all be gathered together unto him ; he will call to the earth from the rising of the sun to the going down thereof, saying, " Gather my saints together unto me, those that have made a covenant with me by sacrifice." And O what a bright constellation will they make, when they shall be all seen standing at the right hand of Christ in white raiment, with the triple crown of glory, joy, and righteousness, upon their heads, being an innumerable company which no man can number I ♦ 3. This year the upright are to have dominion over the wicked. The tables will be turned, and the scene of this world will be quite altered, and turned upside down ; the wicked proud, who refused or disdained to set the poor believer with the dogs of their flocks, will be standing at the bar like a company of trembling panels waiting for their sentence, when the poor believer that was contemned by them will be sitting upon the bench with Christ as his assessor, applauding him in all his judicial proceedings. " Know ye not that the saints shall judge the world? yea, Know ye not that the saints shall judge angels?" Then shall that scripture receive its full accomplishment, Ps. cxlix. 5-9. 4. This year Christ will confess his redeemed ones before his FatVifT, Jind before his angels, who confessed and owned him THE ANNALS OF REDEEMING LOVE, &c. 3S1 before men, sayiug, " Lu, I and the children whom thou hast given me." And not only will he acknowledge, but he will acquit them of all the charges and accusations that were laid against them by the devil and the world, their sins shall be "blotted out, when this time of refreshing shall come from the presence of the Lord." 5. This year the marriage of the Lamb is to be consummated with the most triumphant solemnity, so as the very arches of heaven will echo and resound, while the redeemed are crying one to another, " Let us be glad and rejoice, for the marriage of the Lamb is come, and his bride hath made herself ready." Then shall that word receive its full accomplishment, Ps. xlv. 14, 15. " She shall be brought unto the King in raiment of needle-work : the virgins her companions that follow her shall be brought unto thee. With gladness and rejoicing shall they be brought : they shall enter into the King's palace," and take possession of those thrones that were prepared for them before the foundation of the world, and so they shall spend this endless year in following the Lamb, and singing " Salvation to our God that sits upon the throne, and to the Lamb for ever and ever," Thus I have given you an account of the long year of the redeemed, which is from everlasting to everlasting in its several periods, and some hints of the transactions of each period ; but the ten thousandth part cannot be told of what has been done, and is yet to be done in them, for the redeemed of the Lord. I proceed now to, IV. The fourth thing upon this first branch of the doctrine, namely, to prove that the year of the redeemed, is the Joy of the Redeemer''s heart. I shall not stay upon this, it being so clear in the text, you see with what a great deal of pleasure and satisfac- tion he speaks of it, The day of vengeance is in mine heart, and the year of my redeemed is come. The year of purposed redemption was his joy, so he declares, Prov. viii. when " he was set up from everlasting, he rejoiced in the habitable parts of the earth, and his delights were with the sons of men." Again, the year of purchased redemption was his joy : as he longed to come into the world, in order to redeem sinners, so when he was actually come, he longed for the day when he should finish it by his death upon the cross : " I have a baptism to be baptised with, and how am I straitened till it be accomplished ! " Again, the day of exhibited and revealed redemption is his joy. With what pleasure doth he send out his heralds to proclaim his salvation unto the ends of the earth ! It was among the last charges that he gave his apostles before he ascended, " Go ye into all the world, and preach the gospel unto every creature." The day of applied redemption in conversion and effectual calling is his joy, therefore called " the day of the gladness of his heart." The heart of the Father of the pi'odigal was glad when his son came home ; there is joy in heaven at the conversion of a sinner. And then the day of consummated redemption, with what joy doth he receive the soul upon the 382 THE ANNALS OF REDEEMING LOVE, &c. back of death into these mansions of glory that he has prepared for it in heaven ! " I will come and receive you to myself, that where I am, there ye may be also." Christ stands ready, as it were, to keep the soul of the believer in his hand and arms whenever it is dislodged from the body. And then the day of consummated redemption both in soul and body at the resurrection is his joy, for he will descend from heaven with a shout of joy and triumph, and he will call all the members of his body to rejoice with him : Is. xxvi. 19, " Thy dead men shall live, together with ray dead body shall they arise : awake and sing, ye that sleep in the dust ; and thy dew shall be as the dew of herbs, and the earth shall cast out her dead." Thus you see that the year of the redeemed, and every period thereof, is the joy of the Redeemer. I should now proceed to the second branch of the doctrine, but I shall at present only shut up what has been said with a word of use in these few following inferences. 1. See hence that God is love, as he is described by the apostle, 1 John iv. 16. 0 Sirs, the great design of the gospel, and of the whole revelation of God, and of his will therein, is to afford you such views of the love of God, as may kill your enmity against him. Now, will you but take a view of this wonderful train that Infinite Wisdom has laid for your happiness through all these five periods that 1 have named, and see if this be not a just description, that he is love itself What but infinite love purposed our redemp- tion, when we were in our blood ? What but love could purchase it with the price of the blood of God ? What but love could bring forth the Redeemer and his whole purchase, and make a free gift and offer of him to us in the gospel ? What but infinite love could give the Spirit to apply it, by uniting us to Christ who were joined to our idols ? What but infinite love would be at pains to carry on tlie good work till it be perfected in the day of Christ ? May not the views of all these together make us stand still, like men at their wits end, and cry, " 0 the heighth, tlie depth, the breadth, and length of the love of God, which passeth knowledge!" 2. See hence, that " truly God is good to Israel." Is he not good to them, when the year of their redemption, both purchased and perfected, is the very joy of his heart : 0 well may we set to our seal unto that record that God gives of himself, Psal. cxix. 68, " Thou art good, and dost good." His goodness is so great, that it cannot be conceived or expressed ; hence is that of David, Psal. xxxi. 19, " 0 how great is thy goodness which thou hast laid up for them that fear thee : which thou hast wrought for them that trust in thee, before the sons of men ! Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." 3. See hence what monsters of ingratitude they are, who re- proach and blaspheme our glorious Redeemer, and derogate from his divine glory and excellency, its if he were not the supreme, self-existent, independent God, but only an inferior dependent being. None that ever knew hira in a saving manner, or that THE ANNALS OF REDEEMING I.0\^, &c. 383 have had his redemption apphed by the Spirit unto their souls, could speak so lightly of liim. We may leave it to the devils and fallen angels to blaspheme him, on whom his day of vengeance falls ; but for any of Adam's family, or yet more, for any in the church of God, and that profess to be among the redeemed, is such ingratitude as words are wanting to express. If the Son of God had taken upon him the nature of angels, and passed by the seed of Abraham ; if he had been their Redeemer, as he is their avenger, would ever any of them have spoken a misbeholden word of him, or disparaged his glory ? No, no, their blasphemies would have been turned into hallelujahs. What a shame and un- accountable thing is it then, that any of the posterity of Adam, or much more masters in Israel, whose province it is to commend and honour him, that they should rise up and blaspheme that worthy name by which we are called, as if he were an inferior kind of deity, and not the supreme God ! The second use of the doctrine may be of Trial. 0 Sirs, what year is it with you yet ? You are all under the year of revealed and published redemption, but that will not prove you to be among the redeemed of the Lord. The great question is, whether the year of applied redemption be come to you, yea or not ? You heard what things are commonly done in the year of applied re- demption ; try whether they be done upon your souls in particular. Has the hail-storm from mount Sinai swept away the refuge of lies? Has the water so overflowed your hiding-place, that you was shut up to the faith? you found no place in heaven or in earth to hide you in, but in him who is " a hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." — This year the dead are raised unto life ; and therefore I ask, Has the spirit of life which is in Christ Jesus entered into thy soul ? If so, then thou wilt not find thy life in thy hand, as the hypocrite, but thou wilt find thy life to be in thy head, and be ready to say, I am dead, and my life is hid with Christ in God. Again, this year the blind eyes are opened ; and therefore I ask, Hast thou received thy sight ? Can you say with the poor man, " How he opened mine eyes I know not ; but this I know, once I was blind, but now I see?" I see such form and comeliness in Christ, that he is in mine eye " more glorious and excellent than all the mountains of prey." Again, this year the kingdom of God is reared up in the soul ; and therefore I ask, Who bears the principal sway within ? Who sits on the throne of thy heart ? Christ, or any of "his rivals ? If Christ have the throne, you will treat self, sin, the world, aud every thing that would rival him, as usurpers, and enemies ; saying, with David, " Do not I hate them that hate thee? and am not I grieved with those that rise up against thee?" Again, you heard, that this year the prodigal son is brought home to his Father's house from the far coinitry where he was starving"; and therefore I ask. Have you yet broken your Father's l»read ? have you in aud by the word tasted that 384 THE ANNALS OF REDEEMING LOVE, &c. the Lord is gracious ? have you been made to say, " Thy word was found by me, and I did eat it, and it was to me the joy and rejoicing of my heart?" If so, then the year of thy re- demption is come. Again, this year the guilty condemned criminal is vested with a law-biding righteousness ; and there- fore I ask, Have you laid aside your filthy rags, and put on your elder brother's robe ? I mean, have you renounced your own righteousness as dung and loss, and submitted to the righteous- ness of God, saying, *' In the Lord have I righteousness and strength, in him will I be justified, and will glory?" Again, this year King Solomon is crowned and married ; and therefore I ask, Hast thou by faith gone forth from sin, self, and the world, and beheld him with the crown upon his head ? Did his matchless glory captivate thy heart, so that thou wast made to say, " I am the Lord's, and I will henceforth be called by his name?" Art thou resolved that, from this time forth, through grace, thou wilt keep the bed of thy heart and soul for him, and that he shall lie as a bundle of myrrh between thy breasts ?" Again, this year the poor bankrupt beggered sinner finds the pearl of great price ; and therefore I ask. If you have acted as the wise merchant, selling all, that you may cleave to him as your only riches, saying with Paul, " Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord?" Do you esteem him, and the riches of grace that are in him ? for " to you that believe he is precious." Again, this year the soul seals the record of God ; and therefore I ask, how do you hold your claim to eternal life ? Is God's grant of it, through Christ in the covenant of grace and promise, your only charter? Can you rejoice in the hope of the glory of God, grounded on the bare word of God, as one that findeth great spoils, saying, " This is all my salvation ? God hath spoken in his holiness, I will rejoice ?" Again, this year the soul enters into the holiest, upon a state of fellowship and communion with God ; and therefore I ask. With w^hom is your fellowship? Is it with the Father, and his Son Jesus Christ? If so, you w^ill have no fellowship with the unfruitful works of dark- ness, you will be afraid of the least appearance of sin, or tempta- tion to it, lest it separate between you and your God. Again, this year the vessel of mercy that was like a brand in the fire, is plucked out, and hung upon the naihfastened in a sure place ; and therefore I ask, Where and on whom hangs the main stress of thy salvation from sin, Satan, hell, and wrath ? Dost thou lay the weight where God has laid it, even upon the foundation God has laid in Zion ? Again, this year the foundation of a new temple is laid for God to dwell in : and therefore I ask, Art thou concerned to keep the temple pure from every thing that has a tendency to defile it? " The temple of God is holy ; and if any man defile the temple of God, him shall God destroy." You will study to be holy in soul, body, and in all manner of conversation. Now, I say, try by these, or the like questions, whether or not the year of applied redemption be come. THE ANNALS OF REDEEMING LOVE, &c. 385 And if 80, then I have a word of Exhortation to offer you. Is the year of thy redemption come ? Then, 1. Be exhorted to remember the year of thy redemption, both the year in which it was purchased, and the year in which it was applied by the power of the eternal Spirit. The children of Israel are frequently commanded to remember the year and day in which God brought them forth out of the land of Egypt, Deut. xvi. 1 " Observe the month of Abib, and keep the passover unto the Lord thy God; for in the month of Abib the Lord thy God brought thee forth out of the land of Egypt." Were they obliged to remember their typical and temporal redemption ? and shall not we much more remember the time of our spiritual and real re- demption ? It is indeed a time that is to be remembered through all generations of God's Israel. 2. Now, upon a thanksgiving day, celebrate the praises of your great Redeemer, who had the year of your redemption so much at his heart: Jer. xxxi. 11-13, "The Lord redeemed Jacob, and ransomed him from the hands of those that were stronger than he : therefore come and let us sing in the heights of Zion." I remember it is said, Is. xxiv. 16, " From the uttermost parts of the earth have we heard songs, even glory to the righteous ;" that is, unto Christ Jesus the righteous. It is, as I conceive, a promise of an echo that should be heard among the Gentile nations upon the publication of the year of redemption among them ; echo of praise should be heard rebounding to heaven upon utterance of this joy- ful sound, which you have been hearing this day, and the days bygone. 0 therefore let songs be heard among you from this wing of the earth, glory, glory, glory to Christ Jesus the righteous. Glory to him, who though he be the mighty God, yet was made of a woman, took on him my nature, that he might become my kinsman, and have the right of my redemption. Glory to him, who, though he be the great Lawgiver, was made under the law, that I might not sink under the curse and condemnation of it for ever. Glory to him, who laid the foundation of the house of mercy, which shall be built up for ever, and has brought me within the walls thereof, and given me a name and place there, even an everlasting name that shall not be cut off. Glory to him that has rent the vail of the temple from top to bottom, so that I see now there is no impediment on God's part to hinder my access unto God and glory. Glory to that righteous one, who is become the Lord my righteousness, having magnified the law, and made it honourable, and the Lord is well pleased for his righteous- ness' sake. Glory to him that has finished transgression, and made an end of sin ; and it is so much ended, that it shall never have power to condemn me ; he " condemned sin in the flesh: and therefore there is no condemnation to them that are in Christ Jesus." Glory to the great Redeemer, that has confirmed the covenant, and made it sure with his own blood, so that the mountains shall depart, and the hills be removed, but his covenant of peace shall never depart. Glory to him, that entered the terri- VOL. II. 2 A 386 THE ANKALS OF REDEEMING LOVE, &c. tories of death, the king of terrors, and came fortli again like a renowned conqueror, carrying the keys of hell and death in his hand. Glory to him, that has quenched the flames of wrath with his own blood, that would have consumed me for ever, and that through him God is a God of peace, and he is declared to be so by the resun-pction of Christ Jesus from the dead ; so that I can now take up that song, Is. xii. 1. 2, " Thovigh thou wast angry with me, yet thine anger is turned away, and thou hast comforted me. The Lord has become ray salvation," &c. 0 glory to the righteous One, who as he was delivered for my offences, so he is risen again for my justification, and I am discharged of my debt in him ; he being justified, I am acquitted, and can say, " Who can lay any thing to my charge?" 0 glory to Christ Jesus the righteous, that because he lives, I shall live also : and " though worms shall destroy this body, yet in my flesh shall I see God." 0 glory to him that is ascended to heaven as my Forerunner, and to be an advocate for me with his Father and my Father, witli his God and my God, and I look for him to come the second time without sin to my everlasting salvation. Thus, I say, let these or the like songs be sent up as an echo of praise from the utter- most parts of the earth. And to quicken you unto this exercise, consider, 1st, It is commanded and required of you, as a due debt for his kindness to you, " Rejoice in the Lord, ye righteous : and shout for joy, all ye that are upright in heart." 2c?/?/, It is commended as a suitable and agreeable exercise ; " Praise is comely for the upright:" Psal. xcii. 1. 2, " It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, 0 Most High ; to shew forth thy loving-kindness in the morning, and thy faithfulness every night," Sdly, This is the very design of your formation, especially as one of the redeemed of the Lord : " This people have I formed for myself; that they may shew forth my praise." 4thly, The more you sing his praises, the more occasion you shall have to sing : the thankful beggar is best served ; and the thankful believer shall be made fat, and have his mouth more and more filled with the good of God's chosen. 5thly, This will be yoiu" occupation for ever in the land of praise that is above, to sin^ the praises of the great Redeemer, as you see. Rev. v. 9. 10. And therefore you should even be lisping out the song of praise in a strange land. ^thly, It is for the honour of your Redeemer, that you celebrate his praises : " Whoso ofiereth praise, glorifieth me," says the Lord, Ps. 1. 23. This is all the revenue that he receives either from the church militant or triumphant, Ps. Ixv. L " Praise waiteth for thee, 0 God, in Zion." And sure if you be among the number of the redeemed, you will not deny or withhold the Redeemer's tribute. Quest How shall we praise him ? Ariftw. 1. 0 praise him by believing in him and on him. Abraham, the father of the faithful, gloriiied him by believing, so should all THE ANNALS OF REDEEMING LOVE, &c 387 the seed of Abraham : " He staggered not at tlie promise through unbeKef ; but was strong in the faith, giving glory to God." It is for the honour of your Redeemer that you give credit to his word of promise, and that you trust and credit him with all your con- cerns, in time and through eternity. 2. Praise him by thinking much upon him : "While I was musing the fire burned ; then spake I with my hps." When the heart indites a good matter concerning him, the tongue will be as the pen of a ready writer. 0, says David, " My meditation of him shall be sweet, and I will be glad in the Lord." And let your thoughts of him be high and raised thoughts, saying, " Whom have I in heaven but thee ? and there is none in all the earth that 1 desire besides thee." 3. 0 praise your Redeemer, by commending him unto others, and by studying to make his name to be remembered for ever. This was the practice of the spouse and bride of Christ, Ps. xlv. 17. and Song. v. 10. You can do him no greater honour, than to make the favour of him known in 3(11 places, and in all companies where you have occasion to appear. 4. 0 praise him b}'- a shigle regard unto his preceptive, and a holy submission unto his providential will. When he manifests his commanding will, be ready to run his errands, and do whatso- ever he commands you ; and when he brings you under affliction, lay yourselves at his feet, and say, " Here am I, let him do to me as he sees meet." 5. Praise him by a stedfasl and resolute owning him and his truths, his ways, his ordinances, his worship, in this day of blas- phemy against him, contending earnestly for the faith delivered to the saints ; and in your sphere, testify against every thing that has a tendency to bring a reflection upon his glory. 6. Praise him by inviting others to join with you in celebrating his praise. 0, will the soul say, I am under such a burden of obligations to him, that I would even invite the whole creation, angels and men, suu, moon, and stars, to join issue with me, in helping me to lift up his great and glorious name : *' 0 magnify the Lord with me, and let us exalt his name together." This was frequently David's practice, Ps. ciii. 20-22, and Ps. cxlviii. through- out to the end. I conclude at present with a word of exhortation unto all in general. 0 Sirs, what shall I tell you, the year of jubilee, the year of release and redemption is come ; and I tell you that it is even come to you, to every soul hearing me, I proclaim the accept- able year of the Lord, as well as the day of vengeance from our God against all that will not embrace it. We come in the name of the Lord of hosts to proclaim a purchased redemption to every one of you ; " That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." 0 let this joy- ful sound be received, let this acceptable year of the Lord be ace epted of you by faith, and let your soul say, " 0 blessed be he tha t Cometh in the name of the Lord to save us." 388 THE ANNALS OF REDEEMING LOVE, &o. I told jou in the doctrinal part what great and glorious things are done for sinners in the year of exhibited or revealed redemp- tion ; 0 improve the day, the year of your merciful visitation. 1. In this year Ught is arisen to you who were sitting under Pagan, Popish, and Prelatical darkness, even the light of a gospel revelation. And therefore let me exhort and beseech you to be- ware of continuing under the power of darkness, beware of con- tinuing ignorant and blind, as to the knowledge of that Redeemer, that life and immortality that is brought to light by the gospel ; for ignorance of God, where the gospel light shines, will be punished with a double vengeance ; Christ will come, " in flaming fire, to take vengeance on all them that know not God, and obey not the gospel." 2. I was telling you, that this year of exhibited redemption the throne of grace is set up among a people, and proclamations of grace issued forth from it to the wretched, miserable, blind, and poor, and naked. And therefore, 0 let me beseech you to come to this throne of grace, "that ye may obtain mercy, and find grace to help you in time of need." And let not a sense of sin and un- worthiness keep you back ; for a throne of grace is not made for the worthy, but for the unworthy, it is made for beggars, for bankrupts, for those that are undone, and the throne of grace has its standing by liberality. 3. This year God is planting his batteries against the high imaginations of the heart, and summons rebels to surrender their hearts unto him. And therefore open the gates, saying, " Lift up your heads, 0 ye gates, and be ye lifted up, ye everlasting doors, and the King of glory shall come in." 4. This year Jacob's ladder is set up that reaches to heaven. And therefore let every man try if he can scale heaven by it, in order to recover that glory and happiness which we all lost, by the sin of the first Adam. ,5. This year the fountain of the great deeps of the love of God in Christ are broken up, good-will toward man upon earth is pro- claimed. And therefore let every man cast himself into the arms of a God of love and mercy : " How excellent is thy loving kind- ness, O God ! therefore the sons of men shall put their trust under the shadow of thy wings." 6. This year God reveals, and brings near his righteousness to you who are guilty criminals ; in this year the righteousness is revealed, offered, presented to you. And therefore take the benefit of it, submit to it, put it on, that you may stand in judg- ment. 7. This year the fruits and leaves of the tree of life are scattered and shaken in our valley of vision. And therefore gather, apply, and eat, that you may be filled and healed ; 0 taste of the bunches of the grapes of the true vine, and your souls shall live ; 0 apply the healing leaves of his promises, that you may partake of the good promised. 8. This year the pure river of water of life runs from under the THE ANNALS OF REDEEMING LOVE, &c. 389 throne of God, it runs even in our streets and broad ways. And therefore "whosoever will, let him come and drink:" 0 poor dying sinner, taste but of this water, and it shall be in thee " a well of water springing up unto everlasting life." 9. This year the manna of heaven is rained down, God's ban- queting house is opened, he is making to you a feast of fat things. And therefore, 0 starving sinner, come and take, and eat and drink abundantly ; for there is bread enough here, and to spare : and as every man and woman in the camp had a right to gather the manna, so has every soul a right to take Christ, and to eat his flesh, and drink his blood, by an applying faith to make use of him for wisdom, righteousness, sanctification, and redemption. 10. This year the city of refuge is standing open, that every sinner that has slain his soul by sin may flee in for shelter from avenging wrath. And therefore, 0 turn in to your stronghold, for you are prisoners of hope ; you have as good a right to flee to Christ for shelter, as ever the manslayer had to run to the city of refuge : and, let me tell you, all refuge will fail you but this only ; none of the other cities of Israel, nor yet the man's own home, could be a shelter to him ; so here. 11. Lastly, This year Christ's testament and latter-will is opened, and opened to all the hearers of the gospel, and every man allowed and required to put in for his share of the legacies, yea, to claim the whole legacies of the testament. And therefore, 0 let us enter, " lest a promise being left us of entering into his rest, any of us should seem to come short of it ; " 0 set to your seal to the testament by believing, which Christ has sealed with the blood of his heart ; and let not unbelief or Satan cheat you out of your souls, when you have such a good charter for your salva- tion, and the command of God to use it, and lay hold on it, John v. 39, " Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." la. lxiii.4. — "For the day of vengeance is in mine heart, and the year of my redeemed is come." THE THIRD SERMON ON THIS TEXT. THE doctrine I observed from the words was this, That as the year of the redeemed is the joy of the Redeemer ; so he has fixed the time for resenting and avenging their quarrel in his heart. This doctrine consists of two branches. 1. That the year of the re- deemed is the joy of the Redeemer. 2. That the glorious Redeemer has the time of avenging the quarrel of his redeemed fixed in his heart. I have already discoursed upon the first branch of the doctrine ; ■where I endeavoured to speak, 390 THE ANXALS OF REDEEMING I.OVE, &c. I. Of the Redeemer. II. Of the redeemed. III. Of the year of the redeemed. IV. Proved that the year of the redeemed is the joy of the Redeemer. V. AppKed. I proceed now to the second branch of the doctrine, viz., 7'hat Christ our glorious Redeemer has the tim« of avenging the quarrel of hi» redeemed fixed in his heart : The day of vengeance is in mine heart. In discoursing this, through divine assistance, I shall endeavour to observe the following method and order: I. Who is the grand enemy of the redeemed, whom Christ our Redeemer hath in his eye here. II. Inquire into the ground of the quarrel. III. Speak a little of the vengeance of the Redeemer that lights on the enemy of the redeemed. IV. Inquire into the stated time of vengeance, here called a day. V. VS'hy this is said to be in his heart : The day of vengeance is in mine heart. VI. Apply the whole. I. The first thing is, to inquire who is the grand enemy that the glorious Redeemer has in his view, when he says, The day of vengeance is in mine heart. I answer, The grand enemy at wliom he levels bis vengeance, is Satan, the great deceiver of mankind. If we observe the current of the scriptures, in giving an account of our Redeemer's conduct in bringing about the glorious work of man's redemption, his great contest and conflict has been with this enemy from first to last. Look we to the first promise, Gen. iii, 15, it was wrapt up in a threatening against Satan in the form of a serpent, " It, viz. the seed of the woman (Christ) shall bruise thy head, and thou shalt bruise his heel." As if he had said, 0 Satan, I will be avenged on thee for the injury thou hast done to the woman and her seed, I resent their quarrel, and, by one born of a woman, I will bruise thy head, destroy thee and all thy works. When Christ actually appeared upon the stage of time, he actually entered the lists with this enemy : Matth. iv., " He was led into the wilderness to be tempted of the devil," and there first began to put to flight this leader and commander of the armies of the aliens. The great scope of his doctrine was, to overthrow Satan's kingdom ; and he tells us, that he saw Satan fall like lightning from heaven before the preaching of his disciples. Many of his miracles were just the throwing Satan out of the bodies of men, of which he had a visible possession. His death was a fatal stroke at the head of the serpent. "Now (says he) is the judgment of this world come ; now is the prince of this world judged." Agree- ably unto this is that which you have, Col. ii. 15, "Having THE ANNALS OF REDEEMING LOVE, &c. 391 spoiled principalities and powers, he made a shew of them openly, having triumphed over them in it." Heb. ii. 1 4, " Through death he destroyed him that had the power of death, that is, the devil." 1 John iii. 8, " Whosoever committeth sin is of the devil ; for the devil sinneth from the beginning. For this purpose the Son ot God was manifested, to destroy the works of the devil," And Rev. xii. we shall lind, that the war is principally managed between Michael and his angels, and the devil and his angels. Thus you see who is the principal enemy that Christ has in his view, when he says in my text, The day of vengeance is in mine heart. But now though Satan be the leading enemy, yet other enemies they come in also of course ; for vengeance is designed against all the works of the devil, and against all his confederates, as well as against Satan himself, as you may hear afterward. II. The second thing is, to inquire into the ground of the quarrel that our Redeemer hath against this enemy. I shall not stand to in- quire what was the first sin of the devil, for which he was tumbled down from heaven to hell ; though it is pretty clearly suggested to us, that being lifted up with pride, he fell into condemnation. But the special quarrel that our Redeemer here hath in his eye, is the injury done to his redeemed; and therefore the day of ven- geance and the year of the redeemed are coupled together. Quest. What injury had Satan done to the redeemed ? Answ. 1. Satan had deceived them. He put a cheat upon our first parents, telling them that the tree was good, and that by eating of it they should become as gods, knowing good and evil, whereas the very reverse was the truth : and this has been, and is his continued work to deceive, therefore called the great deceiver of mankind. Now, this is one quarrel for which the day of ven- geance is in his heart against him. 2. By deceiving them into sin, he defaced the image of God which he had stamped upon man. When man first dropt out of the fingers of his Maker, he bore the lively print of his Creator's fingers, yea, his very image, consisting in knowledge, righteousness, and holiness ; but no sooner had Satan deceived us into a trans- gression of the divine commandment, but immediately his gold became dim ; instead of being like God, as the deceiver told them, they became like devils, the hue of hell immediately appeared on them, instead of the beauty of heaven ; their minds being filled with darkness, instead of knowledge ; their hearts being filled with enmity against God, instead of being filled with love to him ; their affections flagging, and settling upon the earth, and licking up the dust like the serpent, instead of towering upward toward things that were above. 3. He had made them liable unto the curse of the law, and the wrath of God with himself. God had said, " In the day thou eatest, thou shalt surely die ; " and the law said, " Cursed is every one that continueth not in all things written in the book of the law to do them." Now, Satan had brought them under this ; for 392 THE ANNALS OF REDEEMING LOVE, &c. even the elect of God, as well as others, because of the breach of the law, are the children of wrath and condemnation. This is another quarrel which the Redeemer resents upon the enemy. 4. Satan had not only brought them under the curse of God, but he had made them his own slaves, led them away as his captives to work his work, yea, had armed God's favourites, and brought them out in open rebellion against God ; for " the carnal mind is enmity against God," and we are " enemies in our minds by wicked works." He had filled their hearts and hands with weapons of rebellion against heaven, such as unbelief, enmity, pride, ignorance, vanity, carnality ; and their very bodily members were become instruments of sin and unrighteousness. Thus you see what injury Satan had done to the redeemed : and all this he had done out of plain malice against God himself, to rub an affront upon the Majesty of heaven, who had with his omnipotent arm cast these mighty spirits out of their seats in heaven ; and because he could not shake the throne of God, therefore he wrecks his vengeance upon God's viceroy in this lower world, whom he had crowned with glory and dignity, and put all things under his feet. Now, because of all this, Christ the Son of God resolves to be about with this enemy, saying, The day of vengeance is in mine heart. III. The third thing was, to inquire what vengeance is it that our Redeemer takes upon this enemy of the redeemed. I find this vengeance on Satan variously expressed in scripture. In the forecited Gen. iii. 15, it is called a bruising of his head, which implies a deadly and destructive wound that he should never again recover. Sometimes it is called d^ judging of the devil, John xvi. 11, " The prince of this world is judged." Christ brought him like a condemned panel to his bar, and passes sentence upon him for the injury done to his redeemed. Sometimes it is called a destroying of the devil, Heb. ii. 14, " He destroyed him that had the power of death, that is, the devil." So 1 John iii. 8. The great destroyer of mankind is destroyed himself by the Lion of the tribe of Judah, the avenger of our blood. Sometimes again it is called a spoiling of principalities and powers. Col. ii. 15. That enemy he had made a prey of the redeemed ; but Christ comes as the Captain of salvation, and spoils him of his prey, *' divides a portion with the great, and shares the spoil with the strong." Thus you see how this vengeance of the iledeemer is expressed. But to clear this matter a little more fully, I will tell you of several pieces of vengeance that our Redeemer executes upon Satan in the resentment of our quarrel, or in revenging our blood. 1. Our glorious Redeemer, in resenting of our quarrel, he invades Satan's usurped kingdom and government, which he had established in this world. Satan is called the god of this loorld ; and he had it so much under his power, that there is not one of Adam's family but is wholly devoted to his service and obedience ; by nature " they are altogether become filthy ; there is none of them that THE ANNALS OF REDEEMING LOVE, &c. 393 doth good, no not one." Now when Satan is, as it were, in the peaceable possession of his kingdom, our glorious leader and commander, Jesus Christ, he takes an expedition from heaven against him. Had there been a party of Adam's race disaffected unto the devil's empire, and ready to join him when he entered the devil's territories, one would think it might have been some encouragement, but no such thing in the present case ; they were wholly devoted to his service and obedience, and therefore, in the verse immediately following my text, he says, " I looked, and there was none to help ; and I wondered that there was none to uphold : therefore mine own arm brought salvation unto me, and my fury it upheld me." But, notwithstanding of this discouragement, he invades Satan's kingdom, and doth it alone ; and at the very first inroad which he made upon him, which was in a word of promise, he wrests the poor woman, whom he had deceived, out of his paw and power ; for it is very remarkable, that the words of the first promise, in the original, run thus, " I will put enmity between thee and this woman ; " plainly intimating, that she was the first be- liever, the first that threw off the devil's yoke, and joined herself unto the Son of God, by virtue of that promise. And the whole scriptures are but a large commentary upon that promise, and a further opening of it ; he has ever since, and is at this day, by the same engine of the gospel, battering down his kingdom in the world, and will carry it on by the same means, till he has quite driven him out of his possession. 2. Our glorious Redeemer, he outshoots the devil in his own bow, or, to use a scripture phrase, " he takes this wise spirit in his own craftiness, and turns the counsel of the froward spirit head- long." No doubt Satan, that old serpent, when he had brought our first parents to break the covenant of works, thought with himself, that now he was secure of his prey, and that it was im- possible God could save men, in a consistency with the honour of his law, justice, and faithfulness. The law was broken, and there- fore justice was obliged to destroy him ; and the faithfulness of God was engaged to execute the threatening, " In the day thou eatest thereof, thou shalt surely die." No doubt, Satan thought his kingdom safe and sure, when the very justice, law, and faith- fulness of God, yea, his holy sovereignty, and other perfections of God, obliged him to leave poor fallen man under his power. But our glorious Redeemer, he finds a way how to recover the honour of his law, justice, faithfulness, holiness, and sovereignty, in the salvation of lost man. He so orders it, that the law, instead of being a loser, is magnified and made honourable ; justice, instead of sustaining prejudice, receives a full and complete, yea, infinite satisfaction ; the faithfulness of God in his threatening, is secured by the execution of it upon himself, as our surety, and divine faithfulness pledged for the salvation of the woman and her believ- ing seed ; the sovereignty of God is more displayed than ever, while he makes grace to reign through righteousness to eternal life, by Jesus Christ our Lord. Thus the main batteries which 394 THE ANNALS OF nrPEEMING LOVE, &c. Satan had reared, and nnder which he lay intrenched, are over- thrown, and turned to his ruin, and the ruin of his kingdom. 3. Our glorious Redeemer, and avenger of our blood, in resenting our quarrel, he condemns sin, the first-born of the devil. Wliat greater vengeance can you execute upon a man than to slay his first-born before his face ? This our glorious Redeemer doth to Satan; he " condemned sin in the flesh, yea, he finished it, and made an end of it." By sin the devil had done the greatest mischief in the world; by sin he had robbed God of his glory, and cast dirt upon all his perfections ; by sin he had disturbed God's government in the world ; by sin he had defaced the image of God in man, and ruined his principal workmanship. Now, says Christ to Satan, I will condemn and destroy thy first-born before thine eyes. And accordingly he abolishes the guilt of it, that it cannot condemn ; he destroys the power of it, that it may not reign ; he washes off the filth of it, that it may not separate or break up communion ; and, at last, takes away the very being of it in all the redeemed. And 0 what a vengeance is it upon Satan to see his first-born thus ruined and destroyed before his eyes. 4. Our glorious Redeemer, in avenging of our quarrel, he wrests the keys of death and hell out of the devil's hand. Immediately upon the entry of sin, justice, in pursuing the criminal, delivers the keys of death into the hand of the devil, as a jailor and exe- cutioner ; and, no doubt, he thought himself very sure of his dominion over man. when the keys of hell and death were in his own hand ; but Christ having abolished sin, and satisfied justice for the sin of man, all power in heaven, earth, and hell, naturally falls into his hand : but Satan being loath to resign the power of death, Christ through death destroys him, and spoils him of his power, even upon the cross, where he seems most to triumph ; and Christ he holds up the keys in his hand, in tlie view of the re- deemed, crying, " Fear not; I was dead, and am alive, and I live for evermore ; and have the keys of hell and death:" and it is easy to think, how galling this is to that proud spirit, to see the keys of death in the hand of our blessed Kinsman. 5. This is not all, but our glorious Redeemer, in avenging our quarrel, he lays a heavy chain upon the roaring enemy, that he has not power to go one hair-breadth, but as his chain is lengthened or shortened by the controlling and invincible hand of our Re- deemer. We are told, Jude 6, that he has them, viz. the fallen angels, " reserved in everlasting chains under darkness, unto the judgment of the great day." The devil is under a threefold chain : a chain of sin, under the bonds of iniquity ; and the bond of his own sin, which he has put on, he never can or will put oS": a chain of guilt in his conscience, which he can no more shake ofi", than he can cease to be ; and under this chain he shakes and trembles, carrying hell about with him wherever he goes : and then there is the chain of infinite power exerted by the Son, as our Redeemer, the man of God's right hand ; he binds the strong man, and spoils hirn of his goods. We are told in the book of the Revelation, tliat THE ANNALS OF REDEEMING LOVE, &c. 395 Christ takes him and binds him a thousand years, lays him under a restraint, that he cannot do the mischief he would be at. He could not harm Job till he was allowed ; he could not enter into the Gadarene swine without his allowance. And with what ease did Christ, even when in a state of humiliation, by a word speaking, cast him out of the souls and bodies of men ? 6. Christ, in executing vengeance upon Satan, he not only by the power of his word brings his strongholds in the heart to ruin ; but he takes those who were his slaves and vassals from under his power, and arms them with his truth, as a shield and buckler, whereby they make war against him under Christ's conduct, as their leader and commander. And O what a galling vengeance is it unto that proud spirit, to have those who were his bond-slaves fighting against him, resisting him, quenching his fiery darts, and putting him to the flight ! " Resist the devil," says Christ, " and he will flee from you." 7. Christ, in avenging of our quarrel, not only conquers him, and binds him, and wrests the prey out of his hand ; but he makes a spectacle of him, and of all his legions. Col. ii. 15, it is said, that " he made a shew of principalities and powers." Some think that in the expression there is an allusion unto the Roman conquerors, who, in their triumph, led their enemies along in chains, as trophies of their victory ; so Christ, in his very cross, he made a shew or spectacle of principalities and powers to the whole world of spirits, the good angels looking on Satan as foiled by their great Lord in the nature of man. 0 what a vengeance was this unto Satan ! how galling unto the proud Lucifer ! 8. Christ, the avenger of our quarrel, makes as it were a lane and road between heaven and earth, by his own ascension, through the very territories of the devil, who is called " the prince of the power of the air." When Christ ascended in our nature, he went through the air, where the devil hath his principal power, and twenty thousand chariots of angels attending him ; and through that same road all the redeemed do follow him at death, under a guard of angels. And O how galling is it unto that proud spirit, to see poor believers passing safely through his territories, to take possession of those thrones, that were vacated by his fall, and the fall of those legions which he drew with him ! 9. Our glorious Redeemer, in further resentment of our quarrel upon Satan, he will at the last day make the poor believer, who was once under his power, and whom he many times harassed with his fiery darts, to judge and condemn him : " Know ye not that the saints shall judge angels ? " 0 how galling will it be to that proud spirit to stand at the bar, and see the believer upon the bench, especially when the God of peace shall call them to come and tread him under their feet, for the many injuries that he did to God and them ! then " shall the righteous rejoice when he seeth the vengeance." And then, to conclude this head, Christ, in a way of vengeance, will shut up the devil and all his adherents, in that everlasting fire, that he hath prepared for them. " Tophet is 896 THE ANNALS OF REDEEMING LOVE, &,c. ordained of old : for him (the king of the bottomless pit) it is pre- pared : the pile whereof is fire and much wood, and the breath of the Lord, like a stream of brimstone, doth kindle it." 10 He bmTis his galleries, where he has walked up and down : " The earth and the works thereof shall be burnt up," &c. And this much for the third thing. IV. The fourth thing was, to speak a little of the day of vengeance, or of the stated time of the Redeemer's avenging of the quarrel of the redeemed. But this question is much prevented by what has been already said : only for clearing this, know that there is a time of Christ's being avenged upon him in his own person, and a time of his taking vengeance upon him in his members. First, I say, there are some seasons of his taking vengeance upon him in his own person. As, 1. Upon the back of his first sin, when that proud spirit, swelled with ambition, attempted the throne of heaven, the Son of God, armed with his Father's power, turned him and his apostate legions down from heaven to hell : 2 Pet. ii, 4. " He spared not the angels that sinned, but did cast them down to hell." 2. The day of Christ's incarnation and manifestation in the flesh. Ever since the fall of Adam to the birth of Christ not one had entered this world without the devil's livery of a depraved nature upon him, being enmity against God ; but when Christ appeared, the prince of this world had nothing in him : he was " holy, harm- less, undefiled, and separated from sinners." He entered the field of this world wearing the white livery of original righteousness ; and, no doubt, by this very badge the devil would know him to be the promised seed of the woman, that was to bruise his head, which could not fail to strike him and his infernal legions with fear and terror, that now their kingdom was to fall, and their usurped empire was to be overturned. 3. Another day of vengeance was at the death of Christ, when through death he was destroyed : death was his own engine, his own contrivance, and he is destroyed by his own weapon. 4. Another day is the day of the last judgment ; for which day they are said to be reserved in chains; plainly intimating, that whatever hell of misery the devil be in already, yet there is a further vengeance abiding him at the second coming of Christ. Secondly, I shall here only subjoin a few reasons when Christ is avenged upon this enemy in his members, or in the redeemed. 1. The vengeance of a Redeemer falls upon this enemy in the day of conversion ; for then the Redeemer, by the power ot his sovereign grace, pulls the poor lamb out of the very jaws of the lion ; the soul is then translated out of the power of darkness into the kingdom of his dear Son ; the strongholds of that enemy, which he had reared up in the heart, are ruined. 2. The day of believing, when the poor soul, by the power oi the Spirit of faith, is brought to set to its seal that God is true. The great work of the devil is to slander God in this world, as if THE ANNALS OF REDEEMING LOVE, &c. 397 he were not worthy of credit, as if his word were not to be trusted ; he abode not in the truth himself, and he cannot endure to see any man or woman abiding in the truth, or assenting to it. This was the engine whereby he ruined our first parents : at first he brought them to discredit what God had said concerning the evil and danger of eating the forbidden fruit : Yea, says he, has God said so and so unto you ? He persuaded them that it was otherwise than God had spoken, and then he had an easy prey of them. Thus, I say, it is Satan's main work to slander and reproach God, as if he were not to be trusted. Now, when a poor soul, notwithstanding of all his arts and hellish subtleties, sets to its seal that God is true, and ventures its eternal salvation upon the veracity of a promising God in Christ ; what can be more galling and tormenting unto that enemy, than when they who were his bond-slaves give him the lie, and subscribe unto the truth of God in his word? 3. The renewed actings of faith under strong temptation is another season when the Redeemer's vengeance falls upon that enemy ; this is a time when his fiery darts are quenched, and made to recoil upon himself to his own disgrace. And 0 how doth it gladden the heart of the great Captain of salvation, to see his soldiers acquitting themselves so well in the field of battle against his deadly enemy, resisting him and putting him to flight, and breaking his bows of steel in pieces ! 4. The day of special nearness and access to God in his ordinances, when the poor believer is privileged to ride in the chariot of the wood of Lebanon with the King, brought into his banqueting house, made to sit down under his shadow with great delight. The enemy cannot endure to see any intimacy between God and man : his great design, at first, was to make a breach ; and when he sees the breach made up, and God and man in good terms, how must he grind his teeth for vexation to see his great design baffled ? Then it is that God covers a table to his people in the presence of their enemy, the enemy and avenger looking on with spite and vexation of spirit. 5. When the Redeemer rides in state in the chariot of the gospel through a land, when he " goes forth conquering, and to conquer," brings multitudes of souls to yield themselves unto his obedience, this is a day of vengeance upon Satan and his kingdom. Luke x. 17, 18, when the seventy disciples returned from preaching the gospel among the cities of Israel, and gave Christ an account of their success with joy, he immediately answers, " I saw Satan fall like lightning from heaven." The disciples triumphed in their casting out of Satan from the bodies of men ; but Christ sees, and rejoices in the fall of the devil from the interest he had in the souls of men, which is called his power in high places, Eph. vi. 12. 6. The day when an honourable testimony is given for Christ in a church, or among a people, against errors and blasphemies that the devil and his emissaries have vented, to the darkening of the Redeemer's glory, that is a day of vengeance upon Satan. Error 398 THE ANNALS OF REDEEMING LOVE, Ac. is cue of the main pillars of his kingdom, and one of his principal engines for hurting the kingdom of Christ, and poisoning the souls of men ; now, when the church is helped to cleave firmly to the truth, and to bear witness unto the Redeemer's glory, she is " terrible as an army with banners " unto Satan and his emissaries. 7. The day of death, when the poor believer is guarded to glory through his principality, by some of these chariots of angels which accompanied Christ when he ascended : the poor believer then mounts up to heaven quite out of the reach of Satan's fiery darts ; and this cannot shun to torment " the enemy and the avenger," as Satan is called, Psal. viii. 2, Thus you see what is the day of vengeance. V. The fifth thing was, to inquire why this day of vengeance is said to he in the Redeemer s heart? Unto this I answer briefly in these two or three things. The day of vengeance is in mine heart, it implies, 1. That he had firmly purposed, resolved upon it. It is, as if he said, among the irreversible decrees of Heaven, That the head of the old serpent shall be broken by the seed of the woman. 2. It is in mine heart, it implies that the thoughts of it were a pleasure and delight unto him. As Christ delighted in the habit- able parts of the earth, and rejoiced to come for the salvation of men ; so at the time he rejoiced to take vengeance upon Satan, and ruin his kingdom, like a victorious and invincible general, he delighted to whet his glittering sword, and to render vengeance unto his enemies, and a reward unto those that hated him, and refused that he should rule over them. 8. It is in mine hearty it implies, that he had not forgotten the quarrel he had with Satan and his works ; no, no, As if he had said, Although it be some thousands of years since I said that I would bruise the head of that serpent; yet do not think that the quarrel is forgotten, no, it is fresh in my mind, The day of vengeance is in mine heart ; although sentence be not speedily executed, yet I will be about with him, and when I go to work, 1 will accomplish it with a vengeance indeed. 4. It is in mine heart, it implies, that the stated time of final vengeance lay as a secret in his own breast, for the times and seasons he hath kept in his own power ; only this we know in general, the time will come when he sees it most for his own glory, and the good of the redeemed. VI. The sixth thing was, the Application of this branch of the doctrine. The first use shall be by way of Information in these following particulars. 1. Hence we may see a beautiful ray of the supreme Deity of our Lord Jesus Christ, in opposition to that damnable error of Arianism that is now upon the field in the church of Scotland. What can be a clearer argument for proving him to be the supreme, self-existent, independent God, than this very word expressed by him in my text, The day of vengeance is in mine heart ? THE ANKALS OF REDEEMING LiDVE, &c. 399 Vengeance is the prerogative of God alone : Rom. xii. 19 *• Vengeance is mine ; and 1 will repay it, saith the Lord." Would ever the Son of God invade his Father's prerogative, if he were not the same in substance, equal in power and glory with his eternal Father ? They who derogate from his divine glory, as if he were not the supreme God, and the very same God numerically with the Father, they join a confederacy with the powers of hell against the glorious Redeemer, and consequently lay themselves open to the same vengeance that is in the heart of the Redeemer against Satan and all his works ; and instead of getting thanks from the Father for lessening the glory of the Son, out of a pretended design of magnifying the glory of the Father, they expose themselves to the vengeance of the Father as well as of the Son ; for it is the will of the Father, " That all men should honour the Son, as they honour the Father," with the same degree of honour ; and the Father reckons himself disparaged when dirt is cast upon the face of his Son ; for the Father declares, that even as our Mediator, " he hath given him a name above every name, that at, or in, the name of Jesus every knee should bow, and every tongue might confess, that Jesus Christ is the Lord to the glory of God the Father." And I would earnestly recommend it unto all that bear a hearty love unto the Redeemer, and his cause and kingdom, that they may make their earnest prayer unto God, that the next ensuing assembly may be guided of God to give a faithful and honourable testimony unto his supreme Deity, which is called in question, and to pass a just and deserved censure upon that notorious blasphemer of the King of kings, and Lord of lords, the blessed avenger of our blood. 2. See from this doctrine how the kindness and love of God our Saviour toward men hath appeared. Why, here is the greatest evidence of it that it was possible for God to give ; why, he sends his own Son upon an expedition to this lower world, arms him with his power and authority as our Redeemer, to avenge our quarrel upon that Apollyon, the deceiver and destroyer of man- kind ; and when he is giving him his commission to bruise the serpent's head, he engages that his arms should be strengthened in his undertaking, and that he would " beat down his foes before his face, and plague all those that hated him," Psal. Ixxxix. 23. 0 Sirs, if we could but lift up the eye of faith, and view him in his goings forth in our quarrel, which were of old, from everlasting, if we could but behold him in his marches and counter-marches in pursuit of our enemy, we could not miss to join issue with the church, in the 1st verse of this chapter, saying, "Who is this that Cometh from Edom, with died garments from Bozrah ? this that is glorious in his apparel, travelling in the greatness of his strength ?" 0 Sirs, will you but behold the hue and colour of his garments, how they are dyed red wuth his own blood, and the blood of his enemies in avenging our quarrel, like one that treadeth in the wine-fat, and see if you can call his love and kind- ness in question. 400 THE ANNALS OF REDEEMING LOVE, &c. 3. See hence how much we that are called Christians are obliged to celebrate the memorials of his death. Why, he died in the resentment of om- quarrel, and in avenging us of our enemy that had ruined and destroyed us ; in bruising the head of the serpent, he had the heel of his human nature bruised, insomuch that his very blood and human soul was bruised out of his body : his death, as it was a satisfaction to justice ; so, at the same time, it was a fatal blow given to Satan's kingdom in the world ; it was a condemning of sin, that it might not have the power to condemn us ; it was a tearing of our debt-bond unto the law and justice of God, whereby, by our own consent, we were bound over unto the power of sin and Satan for ever and ever. 0 then, are we not obliged to keep up the memorials of his death, in obedience to his own command, till he come again ? 4. See hence the misery of all unbelievers, and why they are condemned already, and the wrath of God abides on them. Why, the reason is, they will not join hands with the Son of God, the avenger of our blood ; they will not come unto him for life, but Avill still cleave unto Satan, and join with him in studying to make God a liar ; and therefore the devil's vengeance must light upon them : hence we find all unbelievers, who would not have Christ to rule over them, herded in with the devil and his angels in the final sentence of the last day, '* Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." As if he had said. You would not come out of the devil's camp, you would needs work his works which I came to destroy ; and now therefore you must drink of the cup of his vengeance for ever. 5. See hence the happiness and safety of believers, the redeemed of the Lord. Why, they are under the protection of the great Redeemer, and the day of vengeance is in his heart against all their enemies, vengeance upon Satan, and vengeance upon all that harm them. Sirs, whatever you may think of it, it is a dangerous thing to trouble or molest any that have the image of Christ in them ; why, " Their Redeemer is mighty, the Lord of hosts is his name ;" and he has said, that " it is a righteous thing with him to render tribulation to these that trouble them ;" he shall be " re- vealed from heaven with his mighty angels, in flaming fire, taking vengeance on all them that know not God, and obey not the gospel." 6. See hence a good reason for patience under all the afflictions and persecutions of a present life. Why, believer, Christ has taken thy quarrel in hand, he has said. The day of vengeance is in mine heart. Believers have good reason to pity, and pray for them that despitefully use and persecute them ; for if mercy do not prevent, the Redeemer's vengeance will inevitably pursue them : and sure I am, there is none that have the spirit of Jesus in them, but will be ready to say, with the prophet Jeremiah, when speaking of his enemies, and when he saw the wrath that was coming upon them, " 1 have not desired the evil day, O Lord, thou knowest ;" but rather that they may find mercy before the day of vengeance come. THE ANNALS OF REDEEMING LOVE, &c. '401 7. See hence one great reason why Christ's visits are so sweet and acceptable to believers. One grand reason is, because when- ever he comes to visit his redeemed, he takes vengeance on their grand enemy Satan, by relieving them from the oppression of sin, which is (as I said) the first-born of the devil. The apostle John tells us, '* For this purpose the son of God was manifested, to destroy the works of the devil," 1 John iii. 8. And if you would know what the grand work of the devil is, see ver. 5, where it is said, •' Ye know that he was manifested to take away our sins." This was the design of his manifestation in the flesh, this is the design of his manifestation by the word, and this is the design of his manifestation, whether at first convei'sion, or in his after visits and manifestations. And therefore it is no wonder though a poor believer, groaning under the body of sin, or under the temptations of Satan, cry out through the intenseness of his desire, " 0 when wilt thou come unto me ! 0 that I knew where I might find him ! 0 that it were with me as in months past !" Why, it is no wonder, that moment that the Redeemer sets his foot upon the threshold of the believer's doors, all the works of the devil in the soul of the believer, whereby he is burdened, fall down like Dagon before the ark of the Lord, the presence of Christ by his Spirit brings immediate relief. Many other inferences might be made, if I were not afraid of time. As, 1. This doctrine lets us see why the devils cried out when they saw Christ even in the state of humiliation, saying, " What have we to do with thee, Jesus thou Son of God ? art thou come to torment us before our time ?" Why, the very sight of Christ our Redeemer was a terror to them, because they knew that the day of vengeance was in his heart against them. 2. See hence how it came that hell and earth took the alarm whenever the Son of God appeared upon the stage of time : Psal. ii. " Why did the Heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers took counsel together, against the Lord, and his Messiah. Let us break their bands asunder, and cast away their cords from us." Why was there such a commotion upon the earth at the coming of Christ ? Why, the reason is plain, the day of vengeance upon Satan and upon his kingdom in the world was approaching. You know if a foreign enemy entered within the confines of a land, the king and all his subjects will be in a stir, every man flees to his arms. This was the very case, the devil was the god of this world, and the world was living peaceably under his government ; Christ was a foreign enemy come to invade his kingdom, and to put down the devil from his kingdom, and take the government to himself; and therefore the devil and all his confederates rage, and take the alarm, because one was come who had vengeance in his heart against him and his kingdom. 3. See hence the mystery of the conversion of the thief upon the cross, to whom Christ said, " To-day shalt thou be with me in VOL. II. 2b 402 THR ANNALS OF REDEEMING LOVE, &c. Earadise." Why, ChriRt would show his power over the devil and is kingdom, even in his lowest state of humiliation ; when bo was bruising the serpent's head, at the expence of the bruising of his own heel, he would let one of the devil's prisoners go free, and BO assert his own power in setting the captives of the mighty free, and delivering the prey from the terrible. 4. See hence the reason why the day of a sinner's conversion is called the day of Christ's power, Ps. ex. 8, " Thy people shall be willing in the day of thy power." The reason is, because it is a day when the arm of the Lord is revealed, and the exceeding great and mighty power of a Redeemer is exerted, in taking vengeance on Satan, and liberating the soul from his dominion. 5. See why Christ is said to be " given for a leader and com- mander unto the people." Why, the reason is, because, as Captain of the Lord of hosts, he heads all the redeemed in their warfare against death, sin, and the world, and fights all their battles for them, and through him they are conquerors, yea, more than conquerors. 6. See hence one reason why the Old Testament church longed BO much for the coming of Christ in the flesh ; Abraham rejoiced to see his day afar off; the saints expressed the greatest longing for his coming. Oh ! " Till the day break, and the shadows flee away, turn, my beloved, and be thou like a roe." W^hy, the reason why they longed so much for this day, was, because they saw that the day of vengeance was coming upon Satan and his works. And for the same reason the New Testament church longed for his coming in the power of his Spirit, and his second coming at the last day ; because then the day of complete re- demption will come from sin, Satan, unbelief, enmity, Atheism, and every thing that now creates them any trouble. 7. See hence a good reason for that command to -'put off the unfruitful works of darkness, and to put on the armour of light," and why we are to " resist even unto blood, striving against sin." Why, the reason is, because " he that committeth sin is of the devil," I. John iii. 8 ; that is, he is on the devil's side, and he is doing his drudgery work, and the vengeance of a Redeemer is to come upon him and all his w^orks, and all his servants who work his work. 0 Sirs, if you have any dread of the Redeemer's vengeance, if you have any love to Christ, or any hatred to the devil, bcAvare of sin ; for every sin is an affront offered to Christ, and a gratifying the devil, and a helping up with his kingdom in the world. 8. See from this doctrine what ground we have to look out for a day of vengeance to be fast a-coniing. W^hy, the works of the devil, which Christ came to destroy, do every where abound among us, such as Atheism, error, ignorance, unbelief, contempt of the glorious gospel, and bai-renness under it ; cursing, swearing, perjury, blasphemy, Sabbath-breaking, murder, adulteries, thefts, robberies, cheating, lying, stealing, covetousness, and all manner of iniquity abounds ; these are the works of the devil. And there- THE ANNALS OF REDEEMING LOVE, kc. 403 fore seeing these abound, have we not reason to fear, lest venge- ance be in his heart against us ? 9. See hence what a dangerous thing it is to hurt the spouse of Christ, to do any injury to the church. Why, the vengeance of the Lord, the vengeance of his temple, will certainly pursue all these who pollute or profane his temple. Satan is at this day fetching a stroke at the temple of God, striking at the sacred constitution of the church ; but be who or what they will, who adventure to " defile the temple of God, them will God destroy," they draw on the Redeemer's resentment upon themselves. The second use may be of Terror to all that are in the devil's camp, wearing his livery, and waging war under his colours against the Son of God. Woe to you if you tarry long there, for the heavy vengeance of the Redeemer will be upon you, if you do not quickly make your escape. See what the Lord says with respect to you, Deut. xxxii. 41. "If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me." More particularly, I will tell you a few sorts of men on whom the day of vengeance is hastening. 1. Upon wicked and ungodly rulers and magistrates : Ps. Ixxvi. 12. " He will cut off the spirit of princes : he is terrible to the kings of the earth. He strikes through kings in the day of his wrath ;" for example, Belshazzar's .Mene Tekel makes his joints to loose, and his knees to smite against each other. 2. The day of vengeance will be upon all idol shepherds, un- faithful ministers that do not give faithful warning from his mouth, but clap the heads, and strengthen the hands of the wicked in a way of sin, Ezek. xxxiii. 8. Zech. x.i. 17. 3. To all these that are injurious to his faithful ambassadors in the discharge of their duty and commisssion : 2 Chron. xxxvi. 16. " They mock the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy." 4. To all profaners of the name of God : " Thou shalt not take the name of the Lord thy God in vain." They that tear his name, he will tear them, when none can help them. 5. Upon all Sabbath-breakers, who look upon God's day as a burden, Amos. viii. 5, " The Lord hath sworn by the excellency of Jacob, that he will not forget their works ; for this the land shall tremble, and every one that dwelleth therein shall mourn." 6. Upon all that are undutiful to parents, whether natural, civil, or spiritual : " The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." All that resist lawful magistracy in their lawful commands, Rom. xiii. 2. 7. Upon all that are guilty of shedding innocent blood, murder- ing their neighbour in a fit of passion, or destroying the fruits of their own bodies. The blood of Abel cried for vengeance against his brother Cain ; and God has ordained, that " whosoever sheddeth man's blood, by man shall his blood be shed." 40-i- THE ANNALS OF REDEEMING LOVE, &c. 8. Upon all unclean persons: "Whoremongers and adulterers God will judge." The darts of divine vengeance shall strike through the hver and heart of the unclean. 9. tjpon all that are unjust in their dealings between man and man, by stealing, and over-reaching their neighbour. The broad flying roll of the curse of God enters into the house of the thief, Zech. V. 2-4. 10. All perjured persons, and covenant -breakers, whether national or personal : " Shall he break the covenant and escape ? I will send a sword to avenge the quarrel of my covenant." 11. All covetous persons, who are discontent with their lot, and envy the prosperity of their neighbours. Vengeance pursued Ahab for coveting Naboth's vineyard. They are idolaters in God's reckoning, the men of the world, whose portion is in this life. All that wallow in sensuality, such as drinking, gluttony, and revelling, the vengeance of a Redeemer will pursue them : " Their God is their belly, and their end is destruction." Again, upon all hypocrites : Is. xxxiii. 14. " The sinners in Zion are afraid, fearfulness hath surprised the hypocrites : who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings ? " Upon all that continue in ignorance under the means of knowledge : " He that made them will not have mercy on them, and he that formed them will show them no favour," Is. xxvii 11. Apostates, who, after a profession, fall back again with " the dog to his vomit, and with the sow to her wallowing in the mire. Backsliders in heart shall be filled with their own ways." All who, by their untender walk, grieve and offend the gener- ation of the righteous : " Woe unto the world because of offences : but woe to that man by whom the offence cometh, it were better for you that a millstone were hanged about your neck, and that you were cast into the depth of the sea." This doctrine, I say, speaks terror to all such, because they are of their father the devil, and do his works ; and therefore the vengeance of a Redeemer is pursuing them, I should have begun with unbelievers, who do not obey the gospel : " He will come in flaming fire, taking vengeance upon them, because they obey not the gospel ; they are condemned already, because they have not believed in the name of the only begotten Son of God." The third nse may be of Consolation to all the redeemed of the Lord. Has Christ avenged thy quarrel with the dying of his garments, upon Satan thy grand enemy? Has he for thy sake invaded his kingdom, slain his first-born, wrested the keys of hell and death out of his hand, loaded him with chains, made an open spectacle of him and his fellow angels, and is he to shut him up in hell for ever, and all on thy account ? Then hence many things may be inferred for the comfort and encouragement of the re- deemed of the Lord. 1. Thy kind Kinsman, the avenger of thy blood, he will surely pay thy debt, and stand between thee and all the charges that THE ANNALS OF REDFIEMING LOVE, &c. 405 either law, or conscience, or justice, or the devil, or the world has against thee. Would he ever avenge thy blood upon Satan, and yet suffer thee to sink under the charge of the law of justice ? No, no ; " he stands at the right-hand of the poor, to save him from them that would condemn his soul." And therefore thou mayst lift up thy head with joy and boldness, saying, *' Who can lay any thing to my charge ; It is God that justifieth ; who is he that condemneth? It is Christ that died," &c. Yea, at the same time that he spoiled principalities and powers on the ci'oss, he tore the hand-writing that was against thee, nailing it to his cross. 2. Here is comfort against remaining corruption and indwelling sin. Perhaps thou art crying, " 0 wretched man that I am ! " Well, here is help at hand, he that has avenged thy blood on Satan, by bruising his head, he will never suffer his work to stand long in thy soul ; no, no ; down they must go, all his strong-holds shall go to ruin. Art thou pestered with the prevalency of un- belief, aye turning thee away from the living God? Well, the Redeemer's vengeance will destroy that, for it is one of the works of the devil ; he is " the Author and Finisher of Faith ; " and there- fore he must answer his name, and fulfil in thee the whole good pleasure of his goodness, and the work of faith with power." Art thou pestered with remaining enmity ? Well, this is a work of the devil, to fill the mind of man with enmity and prejudice against God, who is love ; and therefore the day of vengeance is in his heart against that also : he has already slain the enmity on God's part by his blood, and he will slay the enmity on thy part more and more by his Spirit ; and as he carries on the work of faith, he will also carry on the work of love ; for faith worketh by love ; and the Spirit of faith is also a spirit of love. Art thou groaning under remaining ignorance, that thou cannot win to more knowledge of Christ, and of God in him, more knowledge of his will ? Well, this is a work of the devil, his kingdom is a kingdom of darkaess ; and the Redeemer's vengeance shall be upon it also ; for he is " the true light, that lighteth every man that cometh into the world ; " and as he has already begun to shine into thy heart by the light of the knowledge of his glory ; so thou shalt find his goings forth prepared as the morning, and thy path shall be " as the shining light, which shineth more and more unto the perfect day." Art thou burdened with the legality of thy spirit, a strong inclination to rest on the works of righteousness done by thee, rather than upon Christ and his righteousness, the alone foundation that God hath laid in Zion? Well, here is comfort, this work of the devil shall be destroyed more and more by the Avenger of. thy blood, " The secret of the Lord is with them that fear him, and to them will he shew his covenant." He will more and more wean thy heart from the way of works, and reconcile thee more and more unto the way of grace through Jesus Christ ; for he has said, " That grace shall reign through righteousness unto eternal hfe, by Jesus Christ our Lord." In a word not to multiply par- ticulars, whatever sin or lust usurps the throne of Christ in thy 406 THE ANNALS OF REDEEMING LOVE, &c. heart, down it shall go, the Redeemer's vengeance shall be upon it as a work of the devil ; for he has said, " I will subdue their iniquities. From all idols will I cleanse them. Sin shall not have dominion over you: for ye are not under the law, but under grace." 3. Is Christ the Avenger of thy blood upon Satan? Then surely he will not suffer that enemy continually to harass thee with his fiery darts; no, he will still this enemy and avenger; he M ill either rebuke the tempter, or else his grace shall be sufficient for thee, and his strength shall be so perfected in thy weakness, that, through thy God assisting thee, thou shalt leap over his walls, and break his bows of steel in pieces ; yea, his faithfulness is engaged that he " will not sufier thee to be tempted above what thou art able to bear, but with the temptation will provide a way to escape, that thou mayst be able to bear it." 4. Art thou covered with the dark clouds of desertion, crying, " 0 that I knew where I might find him ?" Here is comfort, he that has aveuged thy blood upon Satan, he will not himself keep thee long in torment with his own absence ; " he will not contend for ever, neither will he be always wroth ; lest the spirit should fail before him, and the soul which he has made. Weeping may endure for a night, but joy cometh in the morning. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer." 5. Here is comfort against the fears of apostacy, or falling away, to the reproach of religion, and the ruin of thy soul for ever. He that has avenged thy blood, and pulled thee out of the paw of that enemy, he will not quit thee ; all his saints are in his hand ; he keeps them by his power through faith unto salvation, and no man, no devil, shall be able to pluck thee out of his hand. And therefore thou may sing and say, " Though I fall, I shall arise ; for the Lord upholdeth me with his hand." 6. Here is comfort, he that has avenged thy blood, he will supply thy wants, both outward and inward. Would he ever do BO much for thee, and then suffer thee to starve ? No, no ; " My God shall supply all your need, according to his riches in glory by Christ Jesus.'' Thy kinsman is fiill handed, he doth not want, and thou shalt want nothing that is good for thee. 7. The Avenger of thy blood will take care of thee in public reelings ; when the mountains are removed, and the waters roar, he sitteth upon the floods, and he will make all things work together for thy good. 8. The Avenger of thy blood will pity and sympathize with thee in all thy afflictions. 9. He will strengthen thee for the work he calls thee to, what- ever weakness be in thee, for " he giveth power to the faint." 10. Lastly, The Avenger of thy blood, he will make thee vic- torious over death, the last enemy : " Death shall be swallowed up THE ANNALS OF REDEEMING LOVE, &c. 407 in victory." He has made the grave a bed of rest, a passage to thy Father's house and kingdom, and he himself will carry thee through Jordan : and therefore thou mayst say in faith, " This God is our God for ever and ever; and he will be our guide even unto death." le. Ixiii. i, — "For the day of vengeance is in mine heart, and the year of my redeemed is come." THE FOURTH SERMON ON THIS TEXT. THE fourth use shall be of Exhortation. Is it so that the day of vengeance was, and still is, in the heart of our glorious Redeemer? has he avenged our quarrel upon the old serpent, by bruising his head, and ruining his usurped kingdom and dominion ? Then, First, In the name of our kind Kinsman, the glorious Avenger of our blood, 1 proclaim liberty to all the vassals of hell, to all the prisoners of the prince of darkness. 0 Sirs, the devil he has made prisoners of the whole family of Adam ; because we rebelled against the words of God, and contemned the counsel of the Most High, therefore we are made to sit in darkness and the shadow of death, bound and manacled by the god of this world, with the cords of our own iniquity as with fetters of iron : but 1 bring you glad tidings of great joy, our Goel, our Redeemer and Avenger, he has broken up the devil's prison, he has broken the gates of brass, and cut the bars of ii'on in sunder : and he comes and cries to his prisoners to come forth, to them that sit in darkness, Shew yourselves. And therefore we, as the heralds of this great King, which has the armies which are in heaven following him, and whose name is written upon his thigh and vesture, " The King of kings, and Lord of lords ; " I say, we, as heralds sent forth in his name, proclaim the year of jubilee unto you, the year of release and freedom from your bondage and captivity unto this enemy. The Son of God makes you free, and therefore be ye free indeed : he " proclaims liberty to the captives, and the opening of the prison to them that are bound ; " liberty from the guilt of sin, that it may not condemn ; liberty from the power of sin, that it may not reign in your mortal bodies ; liberty from the filth and defile- ment of sin, that it may not obstruct fellowship between God and you ; liberty from the law as a covenant, that it shall not have power to condemn you ; liberty from the power of death and the grave, that it may not sting you, or have the victory over you ; liberty from this present evil world, that it may not insnare you ; liberty from all your enemies, that you may serve the Lord without 408 THE ANNALS OF REDEEMING LOVE, &c. fear, in holiness and righteousness all the days of your lives. 0 Sirs, I proclaim this acceptable year of liberty and release from captivity to all these enemies unto you. 0, for the Lord's sake, accept of the liberty that your Kinsman and Avenger of your blood proclaims to you his kinsfolk. This exhortation and call to accept of liberty from the power of darkness, from the dominion of Satan the prince of darkness, has such a charm with it to every rational and thinking person, that one would think there needed no motives or arguments to persuade people to fall in with it. Folk that are in hard temporal bondage and thraldom will purchase their liberty with the most valuable things they have in a world ; and they who are in possession of their liberty, will spend not only their estates and substance, but their very blood in the maintenance and defence thereof; folk will quit their lives rather than give up even their temporal liberty. Who doubts but if a company of men were shut up in a prison by their powerful enemy, who designs their death, if one more power- ful should come and vanquish him, and break up the prison doors, and call the prisoners to go free ; I say, who doubts but, in that case, every prisoner would make his escape, every one would run out of prison faster than another? But, Sirs, although this hberty that our Kinsman proclaims unto us be infinitely more valuable than all the temporal liberties of the world ; yet sad experience lets us know, that the greater part of the hearers of the gospel, to whom the Lord's jubilee and year of freedom is proclaimed, they choose rather to be the devil's bond-men, and to continue under the bonds of iniquity that he has wreathed about them, than to accept of this glorious liberty that I am speaking of: Satan has so bewitched and intoxicated them with sin, that they lie still in the devil's fetters, as if their bondage were perfect freedom and liberty, and never reckon themselves at liberty, unless they be " walking according to the course of the world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." And therefore, I say, though one would think men needed no motive to persuade them to accept of liberty; yet such is the backwardness of the heart of man, through the power that Satan and sin has upon them, that we must not only proclaim liberty to them, but we must use arguments to persuade them to it : and therefore allow me, in the name of our kind Friend and Avenger, to bespeak you in a rational way ; for we are dealing with men and women that must be " drawn with the cords of love, and the bands of a man." 0 that God by his Spirit may both persuade and enable you to comply with the call. Motive 1. Will you consider the evil and danger of that bondage and captivity you are under. It is the most comfortless captivity ; no comfort in the pit of sin, which is the devil's prison, therefore called "a pit wherein there is no water," Zech. ix. 11. Indeed Satan, he promises pleasure, profit, and comfort, in the way of sin, and in his service ; but, alas ! it is but like the crackling of thorns under a pot, or like a glass of sweet poison, which so soon as it is THE ANNALS OF REDEEMING LOVE, &c. 400 swallowed down, it is like the gall of asps in the bowels : " There is no peace, saith my God, to the wicked." The bondage thou art under, 0 sinner, it is a wearisome bondage ; sinners are said to " weary themselves to commit iniquity." Many a wearisome day has the sinner in the devil's service ; he leads them about, as it were, in a chain, and makes them to drudge in gratifying this, and that, and the other lust. It is a disgraceful bondage to be the devil's drudge, who is himself " reserved in chains under darkness, unto the judgment of the great day." 0 who would choose to serve, and to be servant unto that chained roaring lion ? It is the most cruel bondage that ever was ; this enemy and avenger, he handles poor creatures that are under his power, in the most barbarous manner, torturing both soul and body ; you have an emblem of his cruelty, in that poor man, Mark v. 2, 5, and Luke viii. 27. It is a terrible bondage, there they are said to dwell in darkness, and in the regions of the shadow of death, where there is nothing but horror and terror, a terror to themselves, and to others round about them. 0 Sirs, who would not accept of Hberty from such a captivity and bondage ? Mot. 2. By way of motive, will you consider what kind of free- dom and liberty the Son of God, the Avenger of our blood, offers and presents you with ; it is a liberty never enough to be wondered at, that ever the Son of God should have taken our nature, a nature inferior to that of angels, in order to his having the right of re- demption as our Kinsman and Avenger, who had violated the law, trampled upon the authority of his Father ; that he should come from Edom and Bozrah dying his garments with his own blood, and the blood of his enemies, in order to our release. 0, may we not cry out with admiration, as the church doth in the 1st verse, " Who is this that cometh ! " 0 who would ever thought that he would have undertaken such an expedition on our behalf! And then will you consider, that this liberty we proclaim to you, it was purchased with a great sum, as that captain said, Acts xxii. 28, " With a great sum obtained I this freedom." It cost our Kinsman dear, not silver and gold, but the very blood of his heart. It is the most real freedom : it is not an imaginary thing, no, " If the Son make you free, you shall be free indeed." It is a glorious freedom ; you shall be preferred unto the glorious liberty of the children of God, you shall be fellow-heirs with the general assembly of the first-born, who are all heirs of God, joint-heirs with Christ. And your liberty shall not last for a daj'-, a year, or an age, but it shall last for ever ; you shall have a final discharge and manu- mission, neither sin nor Satan shall any more have dominion over you, if you will accept of this liberty that our Kinsman and Aven- ger of our blood offers and proclaims to you. Indeed Satan and sin may tempt you, and endeavour to reduce you under your former slavery, but they shall never be able, no man, no devil, shall ever be able to pluck you out of the hands of our Kinsman ; you shall be kept by the power of God through faith unto salva- tion. 0 Sirs, shall not such a liberty be greedily accepted ? Unto 410 THE ANNALS OF REDEEMING LOVK, &.c. all I shall only add, that although the Son of God paid dear for this liberty that he proclaims to you, yet you have it for nothing ; no terms, no hard condition required of you, only accept of free- dom, and you shall be free indeed ; no money, no price, only go forth. Mot. 3. Consider, Sirs, that the devil has no law-right to detain you in his captivity ; he lost his right when justice was satisfied by the blood of our Kinsman. What right has the jailor to keep a person in prison when the judge is satisfied by a friend, and the debt completely paid to the creditor ? So that it is wrong- ous imprisonment, especially after the King's proclamation of liberty is issued out. But I will tell you more, the devil, as he has no right, so he has no power to detain you prisoners or cap- tives against your own will. Indeed the devil has blinded the understanding, and so perverted the will, that they are volunteers in his service, they willingly walk after his commandment ; but the devil can force no man's will ; if once you were but willing, heartily willing, to be liberated from Satan's bondage, the business were done. 0 Sirs, put your wills in the hand of our Kinsman, that, according to his promise, he may make you willing in the day of his power. But O what encouragement is it to you to accept of freedom, that the devil has neither right nor power to detain you his prisoners contrary to your own will ! 31ot. 4. By accepting of this liberty, you will make glad the heart of Christ, and make our Kinsman see the travel of his soul. He travelled in soul in order to obtain our freedom from the power of sin and Satan ; yea, he travelled till his soul was exceeding sor- rowful even unto death : 0 ! will you be so unkind, after all his hard and sore travel, as to deny him that satisfaction which he desires so much, namely, to see you f.iirly freed from the hands of Satan ? And, on the other hand, it will affront him, it will grieve him to the heart, if you remain in your chains under the power of Satan, refusing to be delivered from the power of that enemy, after he has invaded his kingdom, and destroyed him through his own death. O how did he weep over Jerusalem, who refused the relief and freedom that he proclaimed to them in the days of his flesh ! he said with tears, '' 0 that thou, even thou, in this thy day, hadst known the things which belong unto thy peace ! He would have gathered them, as the hen gathers her brood under her wings, but they would not." Mot. 5. You will gratify the devil, if you reject this offered liberty, and give him an occasion of insulting over our glorious Redeemer, as if his bondage were better than Christ's liberty that he has been at so much cost to purchase. And O, can you find in your hearts to furnish that enemy with an opportunity of upbraid- ing our glorious Redeemer ? But, on the other hand, if you acce{»t of this liberty and freedom which Chi'ist offers you, it will gall tiie enemy at the very heai't ; for, as I was saying in the doctrinal part, it is a day of galling vengeance unto Satan, when he nees a poor creature going out of his prison, and going in to Christ's side. THE ANNALS OF REDEEMING LOVE, &c. 411 So then, would you do the devil a dis-service (I am sure you owe him nothing), then accept of the freedom and liberty which our glorious Avenger purchased with his blood, and proclaims to every one of you in this glorious gospel. To all which I shall only add, that if you do not, your ruin is of yourselves, and your blood shall be upon your own head. O how just will your condemnation be, who had liberty in your offer, and yet choosed rather to continue in the devil's chains ! Surely your bonds cannot miss to be made stronger, and your condemnation shall be more just than that of the devil himself; for the devil never had liberty offered him, otherwise he would accept of it with all his heart ; but tor sinners under the drop of the gospel, they had life, liberty, and salvation proclaimed to them, and yet preferred death to life, bondage to liberty, damnation to salvation. Object. You press us to accept of liberty from Satan's bondage ; but what if Christ never designed or decreed that liberty for me, if I be not among the elect I shall never get free of my bondage. Answ. This objection is just one of the wiles that the devil makes use of to dissuade sinners from attempting to get free of his service and dominion ; it is a mere sophism, and when it is rightly con- sidered, it is as weak as water : for it is just all one as if a company of prisoners lying under sentence of death, when their prison-doors are opened, their jailor bound neck and heel, and the king's pro- clamation intimated to the prisoners to come forth ; I say, it is just as if the prisoners, in this case, should begin to say. Though the prison be opened, and the king's proclamation read in our hearing ; yet we do not know if the king has an intention or design in his heart that we should take the advantage and make our escape, we do not know if he intends that we should lie continual prisoners ; and therefore we will just lie still where we are. Who would not reckon the prisoners a company of madmen who would argue at such a rate ? Why, how is the king's mind to be known but by his overt act or proclamation ? So here the devil tells you, that you need not accept of liberty from sin and Satan, because you do not know if Christ has designed this liberty for you. Why, how shall you ever know the mind of Christ but by his word, his pro- clamation of grace, which is the very picture of his thoughts and designs ? 0 Sirs, look aye into the heart of God, and the designs of God by his words of grace, his acts of grace, his proclamations of grace ; and if you do, you shall find nothing but grace and love, and mercy in his heart to you ; but if you will take the devil's way, and look to G^d's heart and secret thoughts, without looking to his words, and believing what he speaks to you, there is no help for it, you shall perish with the devil. Object. You bid us accept of freedom from Satan's bondage ; but alas ! our bands are so strong that we have no power to shake them off, or accept of this liberty. Ansiv. The question between Christ and yon is not, Are you able to quit the devil's bondage and slavery ? But the question is, Are you willing ? And if you 412 THE ANNALS OF REDEEMING LOVE, &c. be but willing to be made free, all the devils in hell cannot detain you. Object. There indeed lies the stress of the matter, my will has got such a woeful cast, that I cannot get it bended towards this offered freedom. Answ. If the iron sinew of the obstinate will l>e too strong for thee to bend, put it in the hand of Christ thy blessed Kinsman, that he may do the work for thee, " Thy people shall be willingnesses in the day of thy power." And O it is a sweet evidence of a soul already made willing, that he is groaning under the sense of the backwardness of his heart to yield to the call of Christ. And for your encouragement to put your obstinate will in his hand, you have him bound by promise to do the work, even to take away the stony heart, and to give the heart of flesh, that is, to master the enmity and obstinacy of the heart and will against him ; 0 plead the promise, believe the promise, put him to his word, and pursue him upon his word before a throne and court of grace ; for he never said nay to a person that took this method. And then it is the pleasure of Christ to take vengeance upon ^atan, by driving out the devil's poison of enmity and obstinacy from the heart of the sinner. And therefore let the words of my text be a ground of faith to you as to this matter, For the day of vengeance is in mine hearty and the year of my redeemed is come. I'lie Lord bless his word. Is. Ixiii. 4. — " For the day of vengeance is in mine heart, and tha year of my redeemed is come." THE FIFTH SERMON ON THIS TEXT. MY second exhortation from the doctrine is this, If it be so that our blessed Goel, our kind Kinsman and Redeemer, has avenged our quarrel upon Satan, by invading his kingdom, counteracting his projects for our ruin, by slaying his first-born, by wresting the keys of death and hell out of his hand, and laying him under chains of darkness, unto the judgment of the great day, and the like ; I say, has our Kinsman done all this in the resent- ment of our quarrel against that enemy ? O then let this encour- age you to put your trust under the shadow of his wings, commit the keeping of your souls, and of all your everlasting concerns, unto him, for our Kinsman careth for you ; if he had had no care about us, or kindness for us, would he ever have spent his blood, and died his garments in our quarrel ? 0 Sirs, whom will we ever trust, if we do not trust him, who came travelling in the greatness of his strength, to engage with, and destroy the powers of hell, for the injury they bad done us? O how excellent is that loving kind- THE ANNALS OF REDEEMING LOVE, &c. 413 ness which excited and engaged him to undertake this expedition I What amazing love to lost sinners of Adam's family breathe in these words, when viewed as a threatening against the powers of hell, The day of vengeance is in mine heart ! Now, I say, the duty, and the first duty, that this grace and love of our glorious Kinsman should engage us to, is to confide and trust in him. This is the very leading design of the gospel, and of the whole revelation of the word concerning Christ ; and therefore be exhorted to fall in with it, and trust this kind Friend that sticks closer than a brother. This is a matter of the last importance aud^coucern to every one that hears the gospel, and upon which the happiness or misery of the precious soul through an endless eternity doth depend ; there- fore, to clear the exhortation a little, I shall obviate and answer a few questions. Quest. 1. What is it that you call us to, when you bid us trust this kind Friend, this Redeemer of our blood ? 1 answer, 1. It necessarily supposes a deep and hearty concern about salvation or deliverance from that thraldom, bondage, and misery that we are brought under by Satan and his first-born sin. 0 Sirs, you who never yet saw yourselves to be the devil's prisoners, under the power of the guilt and filth of sin by virtue of a broken law, and who were never brought under a deep and hearty concern how to make your escape, crying with tlie jailor, " What shall I do to be saved ? " whatever may be your preten- tions of trusting in Christ, they are but all hypocritical and notional ; for " the law is our school -master, to lead us unto Christ, that we may be justified by faith." 2. This trust has in it a cordial approbation of the person and undertakings of our blessed Kinsman and Redeemer, in order to our freedom and delivery from this bondage to sin and Satan, an approbation of it as a method worthy every way of Infinite Wisdom, and of all others most suited and adapted to the glory of God, and safety of the sinner. Whenever a sinner is awakened, and hath his eyes opened to take up his lost and ruined condition, these two questions very naturally cast up, viz. How shall God be glorified ? and how shall ever I be saved in a consistency with his glory ? Now, when Christ is discovered, and the method of salva- tion through him opened to the soul's view, it is made to see these questions sweetly answered in him, it sees how Christ restores glory to God and to all his attributes, and salvation to the lost ruined sinner : " Mercy and truth are met together, righteousness and peace kiss each other," in this method of salvation ; and this draws out the soul's cordial approbation of this glorious device, saying, 0 " this is my rest, for my soul desires it, and likes it well." 3. It has in it a renouncing of all other ways and means of relief, saying with these, Jer. iii. 23, " In vain is salvation expected from the hills, and multitude of mountains ; in the Lord alone is the salvation of his people." And Hos. xiv. 3, " Ashur sliall not save us, we will m)t ride upon horses, neither will we say any more to- 414 THE ANNALS OF REDEEMING LOVE, &c. the work of our hands, Ye are our gods." Phil. iii. 3, " For we are the circumcision, which worship God in the spirit, who rejoice in Christ Jesus, having no confidence in the flesh." 0 Sirs, Christ is never the first course or nietliod that a sinner takes for salvation, no, no, he is aye the last shift ; many a way will the man try before he lands in Christ. While in a state of profanity, living in a manifest contempt of the law, the man, he ordinarily trusts to the general mercy of God, imagining with some, that it is enough to bring them to heaven, if they have as much time in a dying hour, as to cry, God have mercy upon my soul. When the man is brought, through a spirit of conviction, to see that this will not do, he then runs to the way of works by the law, and tries what he can do for his own salvation by his reformation, his prayers, tears, vows, penances, and the like. When the man has wearied himself in pursuit of salvation in this way, and finds the law so holy, so spiritual and extensive, that it is impossible for him to obey it perfectly, then he will join Christ and the law together, I mean Christ and his law-works, and thinks with himself, Now I cannot scale heaven, or make out salvation by my own obedience, it is so defective; but wherein I am deficient in obedience to it, I will relv upon Christ's righteousness to supply my defects. Thiis he takes the new cloth of Christ's righteousness to patch up his own filthy rags. And here it is that many a man stays, without going a step farther, seeking salvation by Christ and the law together, which is the thing the apostle calls a " seeking righteousness, not directly, but as it were by the works of the law." But wlien a simier is brought really to trust in the Lord Jesus, he receives liim, and rests upon him alone as he is offered in the gospel, disclaiming his own righteousness as filthy rags, saying with the apostle, " What things wei'e gain to me, those I counted loss for Christ. Yea doubtless, I count all thinp;s but loss, for the excellency of the knowledge of (Jhrist .Tesns ray Lord." 4. This trusting in (Christ carries in it a satisfaction witli the warrant that God affords in his word for intermeddling with Christ and his salvation. It is a very ordinary case with these that are awakened to a due concern about salvation, to have this language in their moutlis, 0 it is true, Christ is a suitable and sutficient Saviour, able to save to the uttermost ; but, alas ! 1 do not know if I have a right or warrant to intermeddle with him, I am afi'aid I be guilty of presumption. Now, when a man believes in Christ, or trusts in him for salvation from sin and Satan, hell and wrath, he looks to the word, and there he sees that Christ is held out as the ordinance of God for the salvation of sinners of mankind ; that this Son is given to us, born to us ; there he finds the word of grace and salvation indorsed and directed to all and every creature, that " the promise is even to us, and our children, and to all that are afar off", and to as many as the Lord our God shall call " by the joyful sound ; there he finds God commanding and requiring everv man to " believe in the name of his Sou Jesus Christ, to look unto him and be saved." And upon these and the like grounds the THE ANNALS OF REDEEMING LOVE, &c. 415 man is persuaded that he has sufficient warrant to receive Christ, and rest the salvation of liis soul upon him without danger of presumption ; and upon this he ventures his salvation upon him. O Sirs, take care that you set the foot of faith upon a sicker ground ; and I do not know how our faith in Christ can ever be well founded, without finding our warrant for it in the word ; the word is the immediate ground of faith, and without it we could never believe, Ps. cxix. 49, " Remember the word, upon which thou hast caused thy servant to hope." Ps. cxxx. 5, " In his word do I hope." 5. Thus trusting in Christ, as our Avenger and Redeemer, has in it a firm and full persuasion of Christ's willingness and ability to rescue and deliver us from the bands of Satan and sin, and all our spiritual enemies ; yea, a persuasion of his faithfulness, that, according to his promise, he will deliver. The poor soul is per- suaded of his ability from the word, because there it finds the record of God concerning him, that he is " mighty to save, able to save to the uttermost all that come unto God through him." It is persuaded of his willingness, from the same record ; because there he finds it safe, " Come to me who will, I will in no wise cast out." O would he ever come upon such an expedition to avenge the quarrel of lost sinners, to "finish transgression, and make an end of sin," if he were not willing to save a lost sinner that comes to him ! It is persuaded* of his faithfulness, that he will save accord- ing to his promise, that he will pity and pardon, and heal and deliver, according to his promise, because it is impossible for God to lie. O, '* hath he said it, and will he not do it ? " yea, surely, " yet a little while, and he that shall come will come, and will not tarry." 6 And more directly, When a person trusts this glorious Redeemer and Kinsman for salvation, he is not only persuaded in general of the power, goodness, and faithfulness, of the Lord Jesus ; but he is persuaded of all this with particular application of him and of salvation unto his own soul in particular ; the man is confident, that whatever Christ has purchased with his blood, and whatever he has promised in the covenant, shall in due time be forthcoming to him, and he relies and rests on the security he finds in the word, in the promise, or covenant of God sealed with the blood of his blessed Kinsman; he takes Christ as held out in his word of grace and says, " This is all my salvation, God hath spoken in his holiness, I will rejoice ; " this is mine, and that is mine, and all is mine, because God hath spoken in his holiness ; I have his word for it, and that is enough ; this faith is " the evidence of things not seen, the substance of things hoped for." And although God may see fit to defer the actual accomplishment of the promise, whereby his heart is made sick ; yet when he views the good things promised, faith reckons them its own, upon the security God has granted in the promise ; and therefore says with thp church, Mic. vii. 7-9, " I will look unto the Lord : I will wait for the God of ray salvation; my God will hear me. 416 THE ANNALS OF REDEEMING LOVE, &c. Though I sit in darkness, the Lord will be a Hght unto me ; he. "will bring me forth to the light, and I shall behold his righteous- ness." I do not say that this trust and confidence is aye ahke strong in all believers, or yet in the self-same believer ; for sad experience makes it evident beyond all contradiction, that the believer's confidence of faith may be, and actually is, many times sadly shaken, through the prevalency of unbelief, the assaults of temptation, and providences seemingly running cross to the promise ; by reason of this, the poor believer has many doubts, many fears and staggerings, so that sometimes he is made to cry out, " Is his mercy clean gone ? will he be favourable no more ? doth his promise fail for evermore ? One day I shall fall by the band of Saul ; " and in his haste he is made to cry out, '' All men are liars," the prophets of God not excepted. But these doubts, and fears, and staggerings, although they he in the believer, yet they are not in his faith ; these things argue the infirmity of his faith indeed; but under all this, faith is fighting for the victory, and as much faith in Christ as the man hath in exercise, so much confidence will he have anent the outmaking of the promise to him in particular ; and according to the degree of one's crediting the promise with application to himself, so much confidence and persuasion will he have. But now, that T may clear this act of faith, or of trusting in the Lord Jesus, a little further to you, I shall endeavour to illustrate it by two or three similitudes. I. then, It is just such another trust, as when you trust a man of undoubted veracity and faithfulness. When an honest man gives vou his word, his promise, whether it be a vei'bal word, or his written and subscribed word, for any thing, you all know what it is in such a case to trust him ; if a day of payment be specified in the promise, you are confident and persuaded of payment against that day ; if there be no day named, yet still you are confident, that in due time he will make out his promise. After this manner Abraham, the father of the faithful, believed the promise of God, Rom. iv. 20, " He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God." 0 Sirs, have you ti-ust and confidence to put in the word of a man, will you take his promise, and rest upon it with assured confidence ; and shall we have no trust to put in the man Christ Jesus, in whose mouth guile was never found, or in the report or record of God concerning him, for whom it is impossible to lie ! Allow me to tell you, that every mere man, whom you have trusted since you came into the world, will stand in judgment and condemn you, saying you had confidence to put in me, but you had no confidence to put in a promising God in Christ. Will not Christ say at the day of reckoning to unbelievers, You trusted such a man's word when he made a promise to you ; but though you had my word, my oath, my covenant, sealed with my blood, and though the three that bear record in heaven attested the truth of the promise that I gave you ; yet you had no trust or credit to THE ANNALS OF REDEEMING LOVE, &c. 417 give unto me, I could never obtain that trust from you that you gave unto very ordinary persons, you treated me and my Father as though we had been hars, dissemblers, and disingenuous ? 0 how will the unbeliever be confounded at the day of reckoning when this shall be laid home to his door, by the great judge of all the earth, the man Christ Jesus, the blessed Avenger of our blood upon Satan ! he himself will then " whet his glittering sword, and render vengeance to all that know not God, and obey not the gospel." 2. This trusting in Christ, is just such a trust as a man hath in a strong-hold or hiding-place to which he betakes himself for shelter and safety ; or such a trust as the chickens have under the wings of the hen, when she covers them with her feathers : Ruth ii. 12, " The Lord God of Israel reward thee, under whose wings thou art come to trust." Ps. xxxvi. 7, " How excellent is thy loving-kindness, 0 God ! therefore the sons of men shall put their trust under the shadow of thy wings." Ps. xci. 4, " He shall cover thee with his feathers, and under his wings shalt thou trust : his truth shall be thy shield and buckler." 0 sinners, you lie exposed to the wrath of God, to the cruelty of Satan, that enemy and avenger, that " goes about like a roaring lion, seeking whom he may devour ; " you are in danger of the curse of a broken law. Now, to trust in Christ, is just to run in under the covert of his blood and righteousness, as the young chickens run in under the wings of the hen, or as the manslayer under the law did run in to the city of refuge, and trusted that he was in safety there. O " turn to your strong-hold, ye prisoners of hope ; " for he is " a hiding-place from the storm and a covert from the tempest." Confide in his love, his promise, his providence, his righteousness, as a man doth in his house where he dwells, not being afraid of cold, or storm, or tempest, when he has got in under the roof of it. 3. This trusting in Christ, our blessed Kinsman, is sometimes expressed by a leaning : Song viii. 5, " Who is this that cometh up from the wilderness, leaning upon her beloved?" And so it alludes to a man laying his weight on a strong staff, which he knows will not bow or break, or a man leaning upon the ground, or upon a strong rock, which he knows is fully able to bear his weight, and will not sink under him. Thus 1 have endeavoured a little to clear to you the nature of that trust which I would have you to put in Christ our blessed Kinsman and Avenger of our blood, who comes from Edom and Bozrah, travelling in the great- ness of his strength for our redemption and salvation. So much for the first question in following out this exhortation. Quest. 2. What warrant or encouragement have I to trust him for my salvation? Answ. 1. The near relation that he stands under to you, both by nature and office, may warrant and encourage you to trust in him. Will you not trust your Kinsman, who, in resentment of your quarrel, has avenged you upon the enemy that ruined you by bruising his head? But Oh! say you, is he my Kinsman? I VOL. II. 2 0 418 THE ANNALS OF REDEEMING LOVE, &c. answer, He is ; for he is " God manifested in the fiesli," bis name is " Immanuel, God with man, God with us ; " he was made of a woman, and took part of our flesh, and by so doing has adorned our nature with a greater glory than ever it had, while it shined with all the beauties and glories wherewith it was adorned when it dropt out of the Creator's fingers in innocency ; yea, to a greater glory than that of the angelical nature was ever advanced ; for " he took not on him the nature of angels, but the seed of Abraham." And upon this ground, let us claim him as our Lord Jesus Christ, our Brother, our elder Brother ; for " he is not ashamed to call us brethren." It is very remarkable, that Christ, while here in a state of humiliation, commonly gloried in that name of calling himself the Son of man, rather than that of being the Son of God. Why, what was the design of his making choice of that designation, but that he might inculcate his relation upon us as our Kinsman, by virtue of his assuming our nature, that so we might be encouraged to put our trust under the shadow of his wings? But then. Sirs, consider that Christ is not only related to you by nature, but also by office, he is the Prophet, Priest, and King of the church ; a Prophet to give wisdom to the ignorant ; a Priest to justify the guilty sinner ; a King to subdue the enmity of the heart, and to deliver the devil's captives ; he is presented to us in the gospel under each of these relative offices, that we in a way of believing may be encouraged to trust him. 0 Sirs, what is a Saviour for? is he not for a lost sinner? Yea, surely, he him- self tells u^, that this was his very errand, to " seek and save that which was lost ; that he came not to call the righteous, but sinners to repentance." What is a surety for, but for a broken bankrupt and dyvour? And are not you such? Yea surely, you and I are broken to all intents and purposes in the first Adam, and to you he is presented in this gospel upon this design, that you may, by trusting in him, be put in a capacity to answer all the charges that either law or justice have against you. So then, I say, let the near relation he stands under to you, both by nature and office, encourage you to put your trust under the shadow of his wings. 2. The express command of God may warrant and encourage you to trust this blessed Kinsman and relation of yours. The Father commands you by a proclamation from the excellent glory, saying, " Hear ye him, for this is my beloved Son : " hence the apostle, 1 John iii. 23, speaks of this as the sum and substance of all commands, yea, as if this were the only command of God to sinners, " This is his commandment, that ye believe on the name of his Son Jesus Christ : " now, to believe in Christ, and to trust him with our salvation, is one and tlie same thing. How fre- quently is this command inculcated both in the scriptures of the Old and New Testament ; and what is called helieving in Clirist in the New Testament, is called trusting in the Lord in the Old Testa- ment : Is. xxvi. 4, " Trust ye in the Lord for ever : for with the Lord Jehovah is everlasting strength. Trust in him at all times ; ye people, pour out your hearts before him : God is a refuge for us. THE ANNALS OF REDEEMING LOVE, &c. 419 Selah." 0 Sirs, what can be a warrant for any duty, if not the express command and authority of the great God ? Do not im- agine that it is presumption in you to believe, or trust in the Lord Jesus (as described before) ; no, no, a man can never be guilty of presumption in doing what God bids him do ; yea, not to do it, not to obey him in this matter, is to rush upon his neck, to trample upon his authority. Do not think that it is left optional to you, whether you trust him or not ; no, the law is passed, and you are concluded under its authority, and disobedience to it is as the sin of witchcraft. Do not imagine there is no danger in sitting the command of God in this matter ; no, it is a command fenced with the most severe penal sanction of any thing that ever God com- manded the children of men : " He that belie veth not, is condemned already ; and the wrath of God abideth on him." 3. Let the promise annexed unto believing or trusting engage you to trust your Kinsman, " He that believeth, shall be saved. Whosoever beheves in him shall not perish, but have everlasting- life." And therefore if you love your life, yea, the everlasting life of your souls, incline your ears, come unto your Kinsman, and intrust him with your everlasting all. This connection established between trusting and salvation, makes an open door to every hearer of the gospel ; for there is no doubt but faith is the duty of all by the command of God, otherwise unbelief could not be their sin ; now seeing the duty is to all, the promise of life connected therewith must be to all likewise : so that is true of every son of Adam, that if he believe he shall be saved. But then consider, that the promise, yea, all the promises of this glorious testament are indorsed and directed to you as a warrant and encouragement for you to trust in our blessed Kinsman. " To you is the word of this salvation sent. The promise is unto you, and to your seed, and to all that are afar off, and to as many as the Lord our God shall call." I do not think that the apostle's meaning was, that the promise was theirs in possession before they believed it ; but it was theirs in the exhibition, as a letter directed to a person is his letter, because directed to him, even before it come to his hand, or before he breaks it up, and read the contents of it. 4. To encourage you to trust this blessed Friend, Kinsman, and Avenger, will you consider how pleasing and agreeable a thing it is to him to have poor sinners putting their trust under the shadow of his wings for safety. John vi. 29, says Christ there unto a company of men who were fond to know what the works of God were, that they might do the things that pleased him, *' This (says he) is the work of God, that ye believe in him, or trust in him, whom he hath sent." As if he had said, God hath sent his Son upon an expedition unto this lower world, to satisfy justice, and to take vengeance upon the devil and his works, to rescue sinners from their bondage they are under to their enemies, and there ia nothing so pleasing or agreeable unto him, yea, nothing can be pleasing to him, unless you believe or trust in him for salvation from sin, Satan, and wrath. 0 Sirs, never did a mother draw forth 420 THE ANNALS OF REDEEMING LOVE, &c. her breast to her sucking child with greater pleasure, when they were gorged and pained with great abundance of milk, than a God of love doth draw forth his grace, and mercy, and love to sinners in the gospel, that they may suck by faith, and be satisfied with the abundance of his grace. 0 how is he pained at the heart, till sinners come and suck the breasts of his grace, by putting their trust under the shadow of his wings! " O Jerusalem, Jerusalem, how often would 1 have gathered thee, as a hen gathereth her chickens under her wings ! " How doth he expostulate with sinners for their aversion to come unto him ! " 0 my people, what have I done unto thee? wherein have I wearied thee?" As if he had said, 0 what ails you at me? what harm have I done you? was I ever a barren wilderness, or a land of drought to j'^ou ? 5. To encourage our faith and trust in this glorious Kinsman, and the Avenger of our blood, will you consider, that this is to answer the end of all that ever he did or spake. Pray tell me, why did God send his only begotten Son into the world? AVhy did the only begotten Son of God come into the world ? Why did he assume our nature, take our place in law ? Why did he bruise Satan's head? Why did he die, rise again, and ascend, and sit down at the right hand of the Majesty on high? Why did he send forth his apostles, and other ministers, as heralds to proclaim all his glorious achievements unto a lost world? What is the design of a preached gospel ? Why has he given you his statutes and testimonies, opened to you the great things of his law and covenant, opened up the love of his heart ? And why are his bowels sending out a sound to you who are running in the broad w^ay to ruin, saying, " As I live, I have no pleasure in the death of the wicked, but rather that they turn unto me and live ? " What, I say, is the design of all this, but just that sinners may trust and rest, and believe in Christ with assured confidence, that so they may not perish, but have everlasting life ? This is the very hinge on which all religion turns, this is the white we should aim at in preaching, and you in hearing, that you may be brought to trust the Avenger of our blood. Now, seeing this is the scope of the whole gospel-revelation, and of all that ever Chi-ist did or said, does not this sufficiently warrant you to believe and trust in him? 6. Consider the hazard and danger of not trusting and believing in him. You do what in you lies to defeat the design of his whole undertaking, and the design of the whole gospel ; you make God a liar in refusing to believe the record he hath given of his Son ; you must continue in a confederacy with Satan against him if you do not believe, there is no mids, you lay your souls open to in- evitable ruin ; for " there is no name given under heaven whereby to be saved, but by the name of Jesus." You make your kind Kinsman your enemy, and draw the vengeance he designed in order to your deliverance, upon your own heads ; and there is no vengeance so terrible as the vengeance of an incensed friend. O how terrible is the wrath of a slighted Saviour and Redeemer ! THE ANNALS OF REDEEMING LOVE, &v. 421 2 Thess. i. 8, " The Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel." Consider this, ye that say now, " We will not have this man to rule over us." 7. Consider what glorious advantages shall redound to you by trusting and believing in this blessed Redeemer and Avenger. Perfect peace shall be the fruit of it, a peace that passes all under- standing : Is. xxvi. 3," Thou wilt keep him in perfect peace whose mind is stayed on thee : because he trusteth in thee." Joy shall spring up in your bosoms upon your trusting in him, yea, a "joy unspeakable and full of glory ; " we are " filled with joy and peace in believing." Provision and food both for soul and body : Ps. xxxvii. 3, *' Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed." Protection and safety in a time of danger ; protection from Satan, that cunning fowler, and all his birds of prey : Ps. xci. 2, 4, " I will say of the Lord, He is my refuge, and my fortress : my God, in him will I trust." And then it follows, " Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust." Firmness and stability is the fi'uit of trusting in him, so as not to be shaken, like the trees of the wood, with the wind of temptation or affliction : " He that trusteth in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever." King JehoshaphM advises Israel, under a shaking dispensation, " Believe in the Lora your God, so shall you be established ; believe his prophets, so shall ye prosper." You shall not be afraid of evil tidings, if your hearts be fixed, trusting in the Lord. Increase and growth in grace is the fruit of trusting in him. "Would you have your souls in a lively flourishing condition, like the palm tree and the cedar in Lebanon ? Then trust your kind Kinsman and Avenger : see a sweet promise to this purpose, Jer. xvii. 7, 8, '' Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit." But what shall I say more, everlasting life, and all that pertains to it, is the fi:uit of trusting in him : and he who believes in him shall never be confounded of his hope and expectation. Thus you see what glorious warrants and encouragements you have to trust in this glorious Kinsman, the Avenger of our blood. Quest. 3. When is it that we should trust this kind Kinsman ? what are the special seasons of this duty we owe him ? Answ. In general, there is no time unseasonable, yea, it is seasonable at all times, " Trust in him at all times ; ye people, pour out your hearts before him;" there is not a moment of your life, there is not a turn of your pilgrimage here below, in which you do not stand in need of grace and mercy from your Kinsman to help you ; and 422 THE ANNALS OF REDEEMING LOVE, Ac. therefore you need to trust him at all times, " To whom coming " by a lively trust and faith, " ye are built up a spiritual house,^' &c. But there are some special seasons in which we are called in a particular manner to exercise trust, faith, hope, and dependence upon bim for his helping grace. 1. Under the arrests of the law as a covenant, or under the challenges of conscience supported by the law, craving the debt of obedience or punishment, according to the terms and tenor of the covenant: then we are called by faith to trust to him, and flee to him as " the end of the law for righteousness to every one that believes in him." O sinner, who art sinking under thy debt thou owes to justice, come put your trust in this Surety, he who bruised the head of the serpent in avenging your quarrel upon him, he will be sure to stand between thee and justice ; for " he brought in everlasting righteousness ; he magnified the law " as a covenant ; ♦* he was made sin for us," for this very end, " that we might be made the righteousness of God in him." 2. When thou art molested with a body of sin and death, I mean the workings of indwelling corruption, then trust your blessed Kinsman, that by the law of the Spirit of life which is in him, he may make you free from the law of sin and death. He is *' made of God unto us sanctification ; and our old man is crucified with him, that the body of sin may be destroyed, that henceforth we might not serve sin." Atheism, enmity, unbeHef, carnality, and other heart-evils under which thou art groaning, are his enemies as well as the enemies of thy soul ; and therefore he will wound the head of these his enemies ; all his enemies shall perish, into smoke shall they consume away ; he will waste, weaken, and wither that body of sin under which thou art groaning. 3. When thou art harassed with the fiery darts of Satan, tempt- ing thee, perhaps, to the same sins of Atheism, distrust, and self- murder, unto which he had the impudence to tempt Christ himself when here upon earth, this is a season in which thou shouldst trust thy Friend, Kinsman, and Avenger. And to encourage thee to trust him in that case, remember that the day of vengeance is in his heart, his vengeance is in a peculiar manner pointed against that enemy ; and therefore he will be sure to join the poor soul that is groaning under his oppression, and crying to him for i-elief ; and besides, he stands engaged by promise, that " he will not suffer thee to be tempted above what thou art able to bear, but with the temptation will provide a way to escape. Ec stands at the right hand of the poor ; he is the strength of the poor and needy in their distress, when the blast of the terrible ones is like a storm against the wall." 4. Art thou wrapt up among the dark and thick clouds of de- sertion? This is a proper season of trust in thy Kinsman: Is. 1. 10, " Who is this among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God." Faith and trust is then especially to be exercised, when THE ANNALS OF REDEEMING LOVE, &c. 423 sense and reason can perceive nothing but anger and frowns ; " for here we walk by faith, and not by sight : and faith is the substance of things hoped for, and the evidence of things not seen." And to encourage thy trust in him in such a case, look to his promise, in which he has said, that " though he forsake thee for a small moment, yet he will return with everlasting kindness. Weeping endureth for a night, but joy coraeth in the morn- 5. When thou art enjoying the sweet and sensible manifest- ations of his love, that is a time for trusting, as well as when under desertion and hidings. Never is the believer in more danger, than when his sense is gratified with a fill of the marrow and fat- ness, and wine of his Father's house. Indeed sense is sweet, yea, it is the suburbs of heaven ; but, I say, the believer is never more in danger, like Paul, of being lifted up above measure, than when admitted unto the greatest sensible nearness ; it is hard to carry a full cup with an even hand : and therefore, I say, a time of special sensible nearness is a time proper for faith and trust in the Lord, that he may help to the right improvement of these visits of his love. And indeed this is one great design of all the sensible glow- ings of divine love, as well as of the displays that are made thereof in the gospel-revelation, that the sons of men may be encouraged and engaged to " put their trust under the shadow of his wings," Ps. xxxvi. 7. 6. When we are meeting with disappointments in the world, as to these things in which we were expecting satisfaction, that is a proper season for this duty of trusting in Christ your glorious Kinsman. When friends turn false and perfidious, it should teach us to trust in that Friend that sticks closer than a brother. So did David, when father and mother forsook him, then he trusted that the Lord would take him up ; so Ps. cxlii. 4. 5. " I looked on my right hand, and beheld, but there was no man that would know me ; refuge failed me ; no man cared for my soul. I cried unto thee, 0 Lord, 1 said, Thou art my refuge, and my portion in the land of the living." When our worldly substance is withering, and our earthly possessions taken from us, either by force or fraud, that is a proper time of trusting our kind Kinsman and Avenger : Hab. iii. 17. 18. "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls : yet I will rejoice in the Lord, I will joy in the God of my salvation." Sirs, God on purpose breaks our earthly comforts and cisterns in pieces, that by faith we may be brought to solace ourselves in him alone as an up- making heritage for ever, saying with David, " My flesh and my heart faileth : but God is the strength of my heart and my portion for ever." Job, when he is swept naked of all he had in the world, cried out confidently, " I know that my Redeemer liveth : " and " Though he should kill me, yet will I trust in him." I might tell yon of many other seasons of trusting in the Lord Jesus ; but 424 THE ANNALS OF REDEEMING LOVE, &c. I prevented myself as to this in the use of consolation, and there- fore shall not stay upon this head at present. Thus I have endeavoured to give you some account of the nature of this trust in the Lord Jesus that I call you to, I have given you some warrants and encouragements to it, and told you of some seasons when more especially this trust is to be exercised ; I shall shut up this exhortation, by oJBFering you a few helps to it, and I name only the few following, 1. Be persuaded of the ruin and misery you have brought upon yourselves by sin, how you are enslaved to Satan, laid open to the curse of the law, and wrath of God, and every moment in danger of eternal damnation. Till folk be convinced and awakened, they never in good earnest flee to the Redeemer, and the hope that is eet before them. 2. Be persuaded of your Kinsman's good-will toward your relief, believe his oath, Ezek. xxxiii. 11, " As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." We will never trust a man unless we be persuaded of his good-will towards us. Now, Sirs, will you but consider what has been said of Christ in the doctrinal part, how he spent his own blood and life in avenging your quarrel, and see if you can doubt of his good-will to men upon their trusting in him. 3. Be persuaded of his ability to do your business. Although we be persuaded of a man's kindness, yet if he be weak and im- potent, his weakness and inability weakens our trust, confidence, and expectations of relief from him. But now our blessed Avenger, he is none other than "the mighty God, able to save to the utter- most, all that come unto God through him." 4. Be persuaded of his veracity and faithfulness in his promise of help ; for if we have a jealousy of a man's faithfulness and honesty, it breaks our trust in him. Now, thy Kinsman, believer, he is " the Amen, the faithful and true witness ; faithfulness is the girdle of his loins, and truth is the girdle of his reins." And his faithfulness appears in these things, he thinks before he speaks, all his promises are the results of his eternal purpose, his promise is the very picture of his thoughts, he doth not think one thing and say another ; he cannot forget his promise, no he is ever mindful of his covenant, and therefore it is false that he hath for- gotten to be gracious, as he promised : he cannot alter his mind as men do, they grant securities and then recall them, because they change their minds ; but not so here, he never yet brake his word, he is aye better than his word, but never brake it. By being fully persuaded of these things, you shall be brought to an unshaken confidence, so as to believe without staggering, like Abraham the father of the faithful. kSo much for the second ex- liortation. THE ANNALS OF REDEEMING LOVE, &c. 425 Is. lxiii.4. — "For the Jay of vengeance is in mine heart, and the year of my redoemed is come." THE SIXTH SERMON ON THIS TEXT. MY third exhortation from this branch of the doctrine is this, is it so that Christ our glorious Kinsman has avenged our quarrel upon Satan and his auxiliaries ? O then be exhorted to marry your blessed Kinsman, that has been so kind to us as to take an expedition against the powers of hell in order to our re- demption. 0 Sirs, when Christ the glorious Messiah looked down from heaven, and saw us betrayed unto everlasting ruin by Satan, that grand Abaddon and Apollyon ; when he saw us in covenant with hell, and at an agreement with death, lying under the curse of the law, and in the adulterous embraces of our lusts, his spirit ■within him warmed, and stired with resentment against the enemy that betrayed us, he presently comes down and examines the matter, he convenes the old serpent before him, and dooms him to destruction, saying, " The seed of the woman shall bruise the head of the serpent." As if he had said, 0 Satan, 1 will be avenged on thee for the injury thou hast done to the woman and her seed ; I will take on the nature of man, and in his nature I will be thy ruin and destruction, and of all thy works. And accordingly in the fulness of time he comes with his heart fraughted with love to us, and vengeance against principalities and powers, spoils them on his cross ; and after all, he having done the part of a kind Kinsman and Redeemer, he issues forth a proclamation and purpose of marriage, saying as it is, Hos. ii. 19. 20. "I will betroth thee unto me for ever, yea, I will betroth thee unto me in right- eousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness, and thou shalt know the Lord." 0 Sirs, 1 come to you as a friend of the great Bridegroom, to court your consent unto the blessed bargain ; your Kinsman and Avenger of your blood, he is willing and desirous to come under a conjugal relation to you ; and therefore, 0 say the word, and say it with your hearts and tongues, " I am the Lord's : I am his, and he is mine : This is my beloved, and this is my Friend and Kinsman, 0 daughters of Jerusalem." Now, because we must deal with you as rational agents ; there- fore I will offer you some considerations to gain your consent to marry our blessed Kinsman. Motive 1. Consider that it was for this end that he became our Kinsman, and took on our nature, that he might come under a nearer relation to us, even to betroth us to himself in the relation of a spouse and bride. Under the law the Jews were bound to marry one of their own tribe ; so the Son of God, that he might wed so with us, he became of the same tribe and family with us, 426 THE ANNALS OF REDEEMING LOVE, &c. took upon him the seed of Abraham, and not the nature of angels. The distance between the divine and human nature was so great, that there could be no marriage-relation between God and man till the distance be removed, and the two natures be brought into a nearer union one with another. Well, to make way for this, the divine and human natures are joined in a personal union, God is manifested in the flesh : so that if you do not marry your Kinsman and Redeemer, you do what you can to defeat the design of his incarnation, and do your worst, to baffle that glorious plot, the very master-piece of Infinite Wisdom and Love. 0 let the con- sideration of his stupendous condescension in becoming of our tribe, nature, and family, win your consent to him. Mot. 2. Take a view of our Kinsman's greatness and excellency. What shall I say of him ? Words fail us, yea, thought and imagin- ation fail us, when we begin either to think or speak of his ex- cellency, who is a courtier of your affections. We would not know how to speak a word about him, if he had not by his Spirit in his word furnished us with proper expressions of his glory. And indeed the words by which our ideas of him are to be formed, are such as raise our finite minds unto ecstasy, when viewed in a way of believing. 0 who is he, or what is he ? *' Who can declare his generation ? " His very name is so great and glorious, that no man can frame to pronounce it aright but by the Holy Spirit. O Sirs, will you refuse to be married to your Maker and Redeemer, whose name is, " The Lord of hosts. The mighty God, The ever- lasting Father, The Prince of peace, The brightness of the Father's glory, The bright and morning Star," in whose presence all the stars of created glory, whether in heaven or in earth, do hide their heads and disappear, as if they were ashamed to be seen beside him? Your Kinsman, who waits for your consent, for beauty is so excellent, that he is " fairer than the children of men, his countenance is like Lebanon, and as the sun shining in his strength." For wisdom he is so eminent, that he is " the wisdom of God in a mystery, and all the treasures of wisdom and knowledge are hid in him." For strength, he is " the man of God's right hand ; whom he made strong for himself; he is the power of God, as w^ll as the wisdom of God ; " his arm brings salvation to sinners in the room of the powers of hell. For birtli and pedigree, he is God's " first-born, made higher than the kings of the earth ; " he is, as to his divine nature, "the only begotten of the Father," the only re- presentative of his Father's family, and all the glory of his Father's house hangs upon him ; and as to his human nature, you will see from his genealogy, Matt. i. that he is " the oftspring of ancient kings," of the royal family of David. For honour, he is equally honourable with the Father, and he " thinks it no robbery to be equal with God ; " he is the honourable head of all principality and power, might and dominion, and of every name that can be named, whether in this world, or that which is to come. For riches, he is '* the heir of all things ; " the riches of Solomon were but chaff and dross in comparison of that gold tried in the fire, THE ANNALS OF REDEEMING LOVE, &c. 427 that he will bestow in abundance upon his bride. For constancy in love, bedrests in his love, and changes not;" his name is I AM, " without any variableness or shadow of turning." For life, he is immortal: other husbandt die, and leave their wives melan- choly widows ; but, O Sirs, your Kinsman lives for ever : " As the Father hath life in himself, so hath he given to the Son to have life in himself" It is true, he was once dead, and buried ; but being the Lord of life and death, it was not possible that the bars of the grave could detain him ; no, no, though he was dead, yet now he is alive, and lives for evermore : death shall never break the marriage-knot between him and you ; for he conveys immortality and life to his bride that moment she gives her con- sent to him, " He that believeth in the Son of God, hath everlast- ing life." Thus you see what a glorious, honourable, and excellent person our Kinsman, the Avenger of our blood, is, who offers to be married to you. 0 Sirs, who would not match with him, who would not reckon it their greatest honour to be brought under a marriage relation to him ? Mot. 3. To encourage your consent to marry your Kinsman, the Avenger of your blood, consider what he will do for you, and to you, if you will marry him ; he will restore to you what he took not away, and will do that for you which the law could not do, and which the whole world of angels and men could not do, but himself only. \st, He will restore the beautiful image of God upon you which was defaced through the contagious poison of the old serpent. Thou art become black like hell by lying among the devil's pots, of an Ethiopian hue ; but if thou wilt marry thy Kinsman, he will make you beautiful through his own comeliness, the beauty of the Lord thy God will be put upon thee, so that thou shalt be " like the wings of a dove, covered with silver, and thy feathers with yellow gold." 2dly, If thou wilt marry thy Kinsman and Avenger, 0 sinner, he will restore thy title to the lost and mortgaged inheritance. Thou lost thy title that moment thy father Adam eat of the forbidden fruit, and by his sin thou art become an heir of hell and wrath ; but by consenting unto this better Husband, thy claim and title to the inheritance shall be set upon a better footing than it was at first ; for thou shalt be " an heir of God, and a joint-heir with Jesus Christ : " you know the wife by marriage is interested in her husband's estate ; so here. ^dly^ As the foundation of thy title to the inheritance, he will restore to thee a perfect law of righteousness, whereby thou shalt be put in case to look all accusers and accusations in the face. Thou lost thy righteousness in the first Adam, but in Christ thy Kinsman thou comes to be clothed with the righteousness of God. Adam's righteousness was his clothing and ornament, and so soon as ever he lost it, he and all his posterity became naked ; but thy Kinsman will array thee " with the garments of salvation, and with the robes of righteousness ; " Christ, he gives his bride her 428 THE ANNALS OF REDEEMING LOVE, &c. marriage-robe, she has not a rag of her own to cover her naked- ness.' Athly^ Marry thy Kinsman, and he will clear all thy debts thou owest unto the law and justice of God ; for the power of pardon is in his hand, " I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." bihly, He will heal all thy diseases and wounds. Thou art naturally lying in thy blood, like the man that fell into his enemies bands between Jerusalem and Jericho ; but if thou wilt take thy Kinsman for thy husband, he will heal all thy diseases ; for his name is Jehovah Rophi, and at length he will present thee to his Father " without spot, wrinkle, or any such thing." Qthly^ Marry thy Kinsman, and he will manage all thy concerns for thee, whether in heaven above, or in the earth beneath. Hast thou any business at the high court above ? Thy Kinsman, he will manage that ; for he is " our Advocate with the Father." Hast thou any affairs on earth wherewith thou art perplexed and entangled ? Thy Kinsman will manage these also for thee ; for he has said, that " all things shall work together for good, to them that love God, to them who are the called according to his pur- pose ;" and he bids his spouse cast all her care upon him. Ithly^ Marry your Kinsman, and he will provide you a large jointure. Although the spouse of Christ contract nothing with him but debt, yet such is his liberal love to her, that he provides her in a whole kingdom, " I appoint unto you a kingdom, as my Father hath appointed unto me." He provides her in a jointure- house, where he and she shall dwell for ever : " I go to prepare a place for you : In my Father's house are many mansions." In a word, he makes over himself and his whole fulness, which is more than heaven and earth, and the fulness of both. 0 shall not all this prevail with you to join hands with your Kinsman, the Avenger of your blood. Mot. 4. By way of motive, will you consider that the purpose of marriage, on the part of this glorious Kinsman, is intimated and proclaimed. We who are ministers, as friends of the Bridegroom, proclaim it as with sound of trumpet upon the house-tops, in the tops of the high places of Zion. Be it known to all men, that the Son of God, the Prince of life, the Lord of glory, is content to be wedded and married to every one of the posterity of Adam, that has a mind to join hands with him. 0 Sirs, will you counteract the marriage after proclamation ? Mot. 5. Consider, that the contract is drawn, I mean the con- tract of the new and better covenant ; yea more, the Bridegroom of souls, the kind Immanuel,he has in his own and his Father's name signed the contract with his precious blood, for his blood is the hhod of the covenant ; and by the shedding of his blood, he has " confirmed the covenant with many ; " yea, he has superadded his oath, that you might have two immurable things to build your faith upon. And moreover, the contract of marriage, it is already attested by the three that bear record in heaven, the Father, the THE ANNALS OF REDEEMING LOVE, &c. 429 Word, and the Spirit, who all give their joint testimony unto the bargain. Mot. 6. Consider, that this contract of the nevsr covenant of grace and promise, it is indorsed to you, to let you know, it is no vicious intromission for you to put your hand to it in a way of believing : " To you is the word of this salvation sent : The promise is unto you, and to your seed, and to all that are afar off." The promise is left to you, and we that are ministers are sent to open the contents of it ; to tell you of its freedom, of its falness, of its comely order and stability, and to lay it in broad band before you, requiring you to subscribe with the hand of faith, saying, " I am the Lord's." Mot. 7. Consider, that you have so far given your consent already to this glorious Kinsman, that he should be your Husband and you his spouse and bride, that you cannot retract without perjury and adultery. When a woman has given her hand to a man before witnesses, and said with her mouth, that she takes such a man for her husband, promising to be faithful to him unto death ; we reckon that woman married in the sight of the world ; and it is not lawful for her to dispose of herself to another man, without being guilty of perjury in breaking the marriage-oath ; and if she join herself to another, she is an adulteress. Well, Sirs, thus far is the bargain gone between Christ and every one of you (I pray you consider it, for this is a matter of the greatest moment), you are already married unto Christ. You have consented to be his, and not another's, in baptism, you was then dedicated and devoted to him ; and have you not many times made open profession of the name of Christ ? Do you not all own him as your Saviour, as your Prophet, Priest, and King, before the world ? Have you not been at a communion table ? Are you not called Christians after him, as a woman is called by the name of her husband? Well, do not all these make marriage between him and you ? Are you after all this at liberty to follow other lords and lovers ? I own indeed, that many, many multitudes in the visible church, go all these lengths, who yet are never married to him in their hearts, and who are joined to their idols inwardly. But whether you said it with your hearts or not, you have before the world professed, that he, and he only, shall be your Lord, and that other lords shall not have dominion over you ; and if your heart did not go along with your profession, you are rank hypocrites. But your professed consent makes marriage before the world, so that you stand bound by the oath of God, to be for him and not for another ; and if you go after other lovers, and prostitute your souls to them, you play the harlot, as the Lord says to Israel, Jer. iii. 1. And we find this professed and declared consent unto Christ, is called marriage with the Lord in scripture, Jer. iii. 1 4. and urged by the Lord as an argument for their return to him ; " Turn, 0 backsliding children, saith the Lord, for I am married unto you " — And upon this ground, their idolatry and other sins fall under the charge of spiritual fornication and adultery, 430 THE ANNALS OF REDEEMING LOVE, &c. ver. 2, " Thou hast polluted the land with thy whoredoms, and with thy wickedness." Thus you see, that there is already a marriage-relation between Christ and you, and you cannot retract without whoredom and adultery. And seeing you have already signed the contract of the covenant professedly before the world, why will you not sign it with jonr heart also, by which a man believes unto righteoiisness ? If you do not, you deal deceitfully with God, and " cursed is the man that doth the work of the Lord deceitfully." Mot. 8. Consider how mightily the heart of our glorious Kins- man, and Avenger of blood, is set upon a match between you. So much was his heart set upon it, that the very thoughts of it were matter of rejoicing to him before the world was made ; he " re- joiced from eternity in the habitable parts of the earth," that is, in these parts of the earth where he saw he would get a bride to himself among the posterity of Adam. His heart was so much upon this match, that he came, " travelling in the gi-eatness of his strength," in order to rescue and deliver his bride ; when he saw her lying with the chains of heJl upon lier, he flees, as upon the wings of the tcind, for her relief, crying. The day of vengeance is in mine hearty and the year of my redeemed is come. So much is his heart set upon this match, that he is the most earnest suitor to you that ever was ; he invites, he beseeches, he intreats, and obtests sinners to give the consent of the heart, as well as of the mouth ; and when sinners refuse to give the consent of their hearts to him as their Husband, his very heart is like to burst within him ; " My bowels are turned withif! me, and my repentings are kindled together." Mot. 0. This is all the reward that he seeks of you for his hard and sore travel, in spending the blood of his heart for the satisfying of justice, and in avenging your quarrel upon the powers of hell, namely, that you give the consent ot your souls to be his, and not another's. 0 let him see the travel of his soul, that he may le satisfied. Mot. 10. All parties are pleased, if you be but content. Our Kinsman's Father is pleased ; he first proposed the match to his own Son, in the council of peace ; and he also proposes it to us in the word ; he sends forth his servants, inviting all to the marriage- supper of the King's Son, saying, *' Behold, I have prepared my dinner : my oxen and my fatlings are killed, and all things are ready : come unto the marriage :" so that God the Father is pleased with the match. Our Kinsman Christ, the glorious Messiah, he is pleased, and so well pleased, that, when a sinner gives his consent to marry him, he reckons it his coronation-day and the day ot the gladness of his heart, Song. iii. 11. The friends of the Bridegroom are pleased, all faithful ministers are pleased, for they travel in birth till you consent to marry this creditable Kinsman of ours. Fellow virgins, all true believers, are pleased, and rejoice when Christ gets a new bride. In a word, tlie whole family of the church-militant and triumphant rejoice when a sinner THE ANNALS OF REDEEMING LOVE, &c. 431 18 betrothed unto the Son of God. Now, seeing all parties con- cerned are pleased with the bargain, Oh shall there be any more stop in it ? Here we stand ready, in his name, to answer all imaginable objections that unbelief may offer against your marrying the Avenger of your blood. Object. 1. The distance is so great between him and me, that I cannot think he will ever look on me ; 1 am unworthy of any body's notice, much more of his, who is " the Prince of the kings of the earth," Answ. Since he does not stand upon the inequality of the match, do not you object to it ; for the odds lies on his side. Again, the greater the inequality be, the more is the glory of free grace manifested, and that is his plot, that grace may reign, and not merit. And then remember it is God's ordinary way, to pass by the great, rich, honourable, and to pitch upon the base, foolish, mean things of the world, '^ that no flesh may glory in his presence." Ohject. 2. 1 am black and ugly, and deformed, will he ever join hands with me, he whose "countenance is as Lebanon?" Answ. He never took any of Adam's race to him in such a relation because they were beautiful, ■but because he designed to make them beauti- ful "through his comeliness." But, Oh ! my sins are of a deep dye Answ. This shall be no stop. Is. i. 18, ^' Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be white as snow ; though they be red like crimson, they shall be as wool." Ohject. 3. I am a dead sinner, will ever the Lord of life match with me ? Ansio. Hear himself answering the objection. Is. Iv. 3, " Hear, and your soul shall live." Give thy consent to him by faith, and though thou wert dead, yet shalt thou live. Ohject. 4. I do not know if ever the bridegroom loved me, or de- signed that I should be his bride. Answ. If a man should propose and promise marriage to a woman, and she should refuse her consent, under a pretence that she did not know the design of his heart, would not this be to charge her courtier with disin- genuity ? So here the case is the same : we are to judge of the Lord's heart and designs by the words of his mouth ; and faith holds him by his word and at his word. Ohject. 5. I want a will to give my consent to him. Answ. Put thy will in his hand, and he promises to make thee "willing in a day of his power." And if the enmity and aversation of thy will be really thy exercise, it is an evidence that the rooted consent of thy heart is already gained ; for I never desired a greater evidence of true love to Christ, than to be groaning under the enmity of the heart against him : so it is a sign that the will is really bowed to him, where the remaining corrupt will is the soul's burden and exercise. Now, I shall conclude this exhortation with a few advices ; if you, indeed, have a mind for this match with our Goel, our glorious Kinsman, who has avenged our quarrel upon hell, sin, and death. 432 THE ANNALS OF REDEEMING LOVE, &c. And for your direction, I recommend the practice of Ruth, or her carriage till the accomplishment of her marriage with Boaz, her kinsman or redeemer ; for in the Hebrew language the same word signifies both a kinsman and redeemer, as you will see by noticing the margin of your Bibles, Ruth iv. 14. Now, I say, observe Ruth's management in this matter, and follow her example ; for " these things are written for our learning." 1. You will find, that Ruth she clave fast unto her mother Naomi, and shewed great kindness to her, so that she would by no means part with her, when returning to her own country, to " dwell under the wings of the God of Israel." We are told, that Orpah " kissed her mother-in-law," and then left her, returning again unto her own people in the land of Moab, but Ruth would by no means part with her, Ruth i. 16, 17. So my advice to you is, to cleave to your mother, the church, in her returning to the Lord God of Israel. I do not advise you to cleave to our mother in her backslidings from the Lord, but cleave to her in so far as she returns to the Lord God of Israel, to dwell under his shadow. If Ruth had left her mother Naomi, as Orpah did, she had never been married to her kinsman Boaz, she had been quite out of the way to it : so my advice to you, in order to a marriage with Christ your blessed Kinsman, is to cleave to your mother-church, the church of Christ, in her returning to the Lord, and do her all the kindness that you can. Boaz took it kindly that Ruth had dealt with her mother-in-law, and shewed her kindness in a strange land, and came along with her unto the land of Israel ; so Christ he takes it kindly when any shew kindness unto his church, and cleave to her when in a strange land, or among the midst of enemies. Say with the psalmist, Ps. cxxxvii. 5. 6, " If I forget thee, 0 Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of mj mouth; if I prefer not Jerusalem above my chief joy." O study to keep by the poor church of Christ, especially in her returning to the Lord. I confess there are many things wrong in the church at this day, but yet we must not leave her for that, we must not, like Orpah, kiss her, and bid her adieu ; no, we must cleave to our mother, and yet separate ourselves from her defects, by giving due testimony against what is wrong about her. 2. Ruth, you will find, according to the advice of her mother Naomi, went and gleaned in the field of Boaz her kinsman ; and she was discharged by Boaz, as well as her mother, from going to glean in another man's field. Do you the like, glean the field of our blessed Kinsman, Jesus Christ, and keep by his reapers, I mean the faithful ministers of Christ ; this is the advice given to the spouse, Song. i. 7. 8, " If thou know not, 0 thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids among the shepherds' tents. Why should I be as one that turneth aside by the flocks of thy companions? Do not turn aside unto the fields of strangers, deceivers, erroneous teachers, hirelings, who have the sheep's clothing, but " inwardly are THE ANNALS OF REDEEMING LOVE, &c. 433 raveuing wolves." Keep by Christ's green pastures, his field ; for there you raay expect to have something dropt for your en- couragement, by the order of the great Master of the field ; as Boaz ordered his reapers to let handfuls fall to Ruth, when she kept by his field; so if you keep by the pure field of the preaching of the word and ordinauces, as he has commanded them to be dispensed, you may expect that our kind kinsman will let something fall for your encouragement. 3. Ruth, she improved every hint of Boaz's kindness and good- will, to cleave to him as her kinsman ; and the more that she observed his kindness, the more she was encouraged. So T would have you to encourage faith and trust in our Goel and Kinsman, from every hint of his good-will and kindness manifested in his word. Do as the servants of Benhadad did, who catched at every favourable word that dropt from the mouth of the king of Israel. Gather up the sheaves, or the handfuls that he orders his reapers to let fall to you ; and when he bids you come at meal-time, and eat of his bread, and dip your morsel in his vinegar, or wine, be sure to do his bidding, and take it as a token of his kindness ; for his heart is full of love, being love itself. 4. We are told, that Ruth did creep down at her kinsman's feet, chap. iii. 7, and under his covering, being encouraged thereunto by the relation he bore her, as a kinsman, by the kindly words and acts that he had shewed her. So my advice to you is, to lie down at the feet of our kind Kinsman, and creep under the covering of his righteousness ; for he is " clothed with a garment down to his feet ; and encourage yourselves to do so, from the kindness thai he shews by his words and acts. 0 what kindness has he shewed in his word ! "• Come to me who will, I will in no wise cast out : Whosoever will, let him come, and take the water of life freely." O what kindly invitations doth he give to " come and eat of his bread, and drink of the wine that he hath mingled !" 0 what kindness appears in his acts, particularly in becoming " bone of our bone, and flesh of our flesh, laying down his life a ransom for many, in spoiling principalities and powers, and making a shew of them openly, triumphing over them in his cross !" Now, let all this encourage you to creep near him, and to creep under the covering of his law-fulfilling righteousness, and say to our Goel, as Ruth did to Boaz, chap. iii. 9, " Spread thy skirt over me, for thou art a near kinsman," or, as in the margin, " one that hath right to redeem." O Sirs, our blessed Boaz, he will be so far from taking this in ill part, that he will say to you, as Boaz said to Ruth, chap, iii. 10. 11. And if you do this, our Kinsman will not be in rest till he have finished the thing according to your heart's desire, chap. iii. ult. And accordingly you find he finishes the redemp- tion and marriage together in the last chapter. I proceed now to the fourth branch of exhortation, from this second branch of the doctrine. Is it so, that Christ, our glorious Kinsman and Redeemer, has avenged our quarrel upon the powers of hell? Did he, in the resentment of our quarrel, invade Satan's VOL. II. 2 D 434 THE ANNALS OF REDEEMING LOVE, Ac. kingdom, counteract his project for our ruin, destroy bis first-Lorn, wrest the keys of hell and death out of his hand, make him a prisoner of war, and load him with chains of darkness, &c. 1 say, has he thus avenged our quarrel upon our enemies? 0 then, let us have common friends and enemies with our glorious Kinsman, saying, with David, Ps. cxxxix. 21, 22, " Do not I hate them that hate thee ? and am I not grieved with those that rise up against thee ? I hate them with perfect hatred : I count them mine enemies," _ 0 Sirs, you and I are called Christians, after our blessed Kinsman Christ, our very name bears that we are listed under his banner, engaged in the same quarrel with him, against Satan and all his auxiliaries ; and therefore let our resentment point the same way with Christ's, when he said. The day of vengeance is in mine heart. Christ's resentment did run against Satan, not as a creature, but as a sinner, as a criminal. It was the ruin of sin that Christ intended. This is the greatest pillar of Satan's kingdom in the world, it is his main and only bulwark, his " first-born, and the beginning of his strength." Christ well knew, that if once this were cut off and destroyed, Satan's kingdom in the world would fall like lightning ; and therefore we find it so frequently asserted, that this was the main and principal end of his manifestation in the flesh, and of his manifestation in the Word and Spirit : For this purpose, says the apostle John, the Son " was manifested to take away sin," 1 John iii. 5, he came to " save his people from their sins ; For this purpose was the Son of God manifested, to destroy the works of the devil," that is, sin and death. Yea, his very name was called " Jesus, because he saves his people from their sins." Now% I say, was the vengeance of a Redeemer thus bended against this first-born of Satan, in order to our redemption? O then, let me call and invite all that possess the name of Christ, or who have his name called upon them, to come forth '' to the help of the Lord against the mighty ;" join hands with the Son of God, in lielping to pull down the works of the devil in the world. As Christ spent his blood " to finish trans- gression, and to make an end of sin :" so let us even " resist unto blood, striving against it." This is what our glorious Kinsniau and Avenger frequently call us to in his word ; and to arm us with the greater resentment against sin, he calls us to make war against sin, by a word borrowed from the kind of death that he suffered in avenging our quanti, viz., that of crucifixion. He calls us to " crucify the flesh, with the aftections and lusts." " I am crucified with Christ," says Paul. The Spirit of God, no doubt, for holy ends, makes use of such an expression, particularly, that, by pre- senting the death and cross of Christ inito our view, the remem- brance of his death for our sins, might make us breathe after nothing less than the death and ruin of sin in our own souls : and therefore I say, O " mortify the deeds of the body of sin," and let uothing less than the total extirpation of it content you. 435 THE SOVEREIGNTY OF ZION'S KING • BEING THE SUBSTANCE OF SEVERAL SERMONS, ON PSAL, ii. 6. The first preached at Perth before the Associate Presbyter)/, Thursday, Oct. 13, 1737, and afterwards enlarged upon at Stirling, for same Sabbaths thereafter. Ps. ii. 6.—" Yet have I set my King upon my holy hill of Zion." I'HE FIRST SERMON ON THIS TEXT. IN the iSrst three verses of this psalm, we have an account of the strong opposition that is made to the kingdom and govern- ment of the Messiah. One would have thought, that when he cam© into the world, every knee would bow unto him, crying, *' Hosanna to the Son of David ;" and that all the sceptres of the earth should have been laid at his feet ; but never was any government so much opposed. For, (1.) We are here told, that hell and earth take the alarm when he appears upon the stage : " The heathen rage," &c. (2.) The opposition they make is here described ; it is spiteful and malicious ; for they rage and gnash their teeth at him, filled with indignation against him, Luke xiii. 14, John xi. 47, Acts V. 17, 33, and xix. 28, &c. It is deliberate ; they take counsel, &c. It is resolute ; they " set themselves against the Lord," set their faces like flint, and make themselves a brow of brass. It is joint opposition ; they combine. (3.) What they aim at by this opposition to Christ ; they are children of Belial, that cannot en- dure the yoke, they cast away his cords, his commandments, his laws ; these are what they resolve to break through. (4.) See how all these designs are baffled with the greatest ease, ver. 4, 5. (5.) Notice the stability of Christ's kingdom, notwithstanding of all these attempts of hell, in the words of my text. Yet have I set my King upon tny holy hill of Zion. Where we may notice, 1. The royal office and character of our glorious Redeemer ; he * The following discourses were taken from the author's notes, which he never intended, at writing, for the public, but only for the help of his own memory, and were enlarged in the delivery, as the Lord was pleased to assist. Several discourses, particularly in the applicatory part, were omitted in the transcribing, to prevent their being too voluminous and large. Nothing but the clamours of enemies, and the im- portunity of friends, particularly with relation to the first sermon at Perth, has made the author yield to the publication. And he judged that the first discourse, without any more, would be too lame upon such a subject. No tongue, no pen can handle it according to its worth, " Who is suflScient for these things?" 436 THE SOVEREIGNTY OF ZIOK'S KING. is a King : this name he hath " on his vesture, and on his thigh," Rev. xix. 16. 2. The authority by which he reigns ; He is ray King, says God the Father, and I have set him up from everlasting : " The Father judgeth no man ; but hath committed all judgment unto the Son." The world disown his authority, but I own it ; I have set him, I have " given him to be head over all things to the church." 3. His particular kingdom over which he rules ; it is over my Jioly Jiill of Zion, an eminent type of the gospel-church. The temple was built upon mount Zion ; and therefore called a holy hill. Christ's throne is in his church, it is his head-quarters, and the place of his particular residence, " The Lord hath chosen Zion, he hath desired it for his habitation. His laws go out of Zion, and the word of the Lord from Jerusalem. There are the thrones of judgment, the thrones of the house of David." 4. Notice the firmness of the divine purpose with respect unto this matter ; Yet have I set him King, Q. d. Whatever be the plots of hell and earth to the contrary, he reigns by his Father's ordination. Observe, That Christ is king in Zion, the alone Sovereign of his church, by his Father's appointment and ordination. Yet have I set my King upon my holy hill of Zion. In discoursing this doctrine, I shall endeavour, through divine assistance, I. To speak a little of this sovereign Prince. IL Of the kingdom which he governs. in. Why God the Father hath appointed and ordained him King in Zion. IV. Apply. I. As to t\i& first, I shall endeavour, 1. To prove, that Christ is a Prince of royal authority. 2. Give some of his excellent qualities and properties, to recommend him to all. As to ih-Q first, his sovereignty and royal authority appears,' 1. From the scripture-prophecy: Gen. xlix. 10, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come." Luke i. 32. 33, " The Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end." Mic. v. 2, " The Ruler of Israel, whose goings forth have been from of old, from everlasting." 2. From scripture-types. David, Solomon, and others of the kings of Judah, who were active in building and repairing the temple and worship thereof, did all typify him in his royal office ; and though the royal family of David be extinct on earth, yet it is perpetuated in him for ever in heaven. 3. From scripture-titles that are ascribed to him : " Messiah the Prince," Dan. ix. 25. " The Prince of peace," Is. ix. 6. " The Prince THE SOVEREIGNTY OF ZION'S KING. 437 of the kings of the earth. The King of kings, and Lord of lords," &c. 4. From the concurring testimony of enemies and strangers. The wise men of the east, when they come in quest of him, they inquire, " Where is he that is born King of the Jews ? " And it was not without the hand and counsel of God, that Pilate was directed, to the disgusting of the Jews, whom he had, contrary to his light and conscience, gratified with the blood of Chi'ist, to affix that title to his cross, in Hebrew, Greek, and Latin, " Jesus of Nazareth the King of the Jews." Balaam, Numb. xxiv. 17, "A star shall arise out of Jacob, and a sceptre out of Israel, that shall smite the corners of Moab, and destroy all the children of Sheth." 5. From the badges of sovereignty every where ascribed to him. We read in scripture, Isf, Of his solemn investiture with the government ; his mounting the throne, when he ascended up on high. See the solemnity of his instalment, spoken of, Ps. xlvii. 5, *' God is gone up with a shout, the Lord with the sound of a trumpet," &c, 2dli/j We read of his throne, Ps. xlv. 6, " Thy throne, 0 God, ia for ever and ever ; and his throne is " high and lifted up," Is. vi. 1. The very same throne upon which his Father sits, Rev. iii. 2L "To him that overcometh will I grant to sit with me upon my throne, even as I also overcame, and am set down with my Father upon his throne." Sdly, We read of his coronation, and that both by his Father, and the church, called his mother. You read of his Father's crowning him with glory, Heb. ii. 7, " Thou madest him a little lower than the angels ; thou crownedst him with glory and honour, and didst set him over the works of thy hands." And you read of the church, his mother, crowning him, Song, iii. 11. *' Go forth, 0 ye daughters of Jerusalem, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals," &c. 4tM^/, We read of his royal sceptre, the rod of his strength, which is also a rod of iron, to govern his subjects, and to dash his enemies in pieces. 5thly, We read of the laws issued out by his authority from Zion, and for Zion, for the government of his subjects. It was he that gave forth the law of commandments from mount Sinai, and it is he that gives forth the law of faith from mount Zion, Is. ii. 3. " The law shall go forth from Zion, and the word of the Lord from Jerusalem." Qthly, We read of courts, both for worship and discipline, held in his name ; speaking of Zion, or the church, it is said, " There are the thrones of judgment, the thrones of the house of David." In the church are courts for worship, where his subjects attend him, both for hearing his voice in his word, and for paying the rent of worship and adoration they owe him. And then for courts of judgment or government, we see a synod held in his name, Acts XV. ; and wherever two or three of his officers meet in his 438 THE SOVEREIGN! Y OF ZION'S KING. name, for exercising the keys of doctrine or discipline, he promises to be in the midst of them. Ithly We read of the oflScers of his kingdom, such as apostles, prophets, evangelists, pastors and teachers, elders and deacons. And the apostle, speaking of ministers of the gospel, calls them " ambassadors of Christ," 2 Cor. v. 20. Every faithful minister has commission from Christ, as King in Zion ; although, alas ! many who pretend to carry his commission now-a-days, are changing their holding. ^thly, We read of the keys of the kingdom. Christ says unto his apostles and ministers, *'Unto you I give the keys of the kingdom of heaven ; and whatsoever ye shall bind on earth, shall be bound in heaven." By the keys we are to understand the doctrine and discipline of his appointment. Stilly, The power of peace and war, of life and death, are in his hand. He casts out the white flag of peace to his enemies in the gospel. We preach the gospel of peace, publish the word of reconciliation, " That God was in Christ, reconciling the world unto himself," And if peace be not accepted, in his name we denounce war against sinners that do not believe in him: "He will wound the head of his enemies, and the hairy scalp of him that goeth on in his trespasses." " He that believeth not, is condemned already } and the wrath of God abideth on him." lOthly, He is constituted the sovereign Judge of heaven and earth, of men and angels. The legislative and executive power is in his hand, " the keys of hell and death ; " and it is left solely in his hand, for " the Father judgeth no man, but hath committed all judgment unto the Son." From all these things it appears that Christ is a sovereign King, a Prince of royal authority. Secondly, I would give you a view of the excellent qualities of Zion's King, and let them serve as so many motives to strangers to submit unto his authority, and as so many cordials unto his friends and loyal subjects, in this dark and cloudy day. 1. Then, He is a very ancient King. He is indeed " the Ancient of days : " he is no upstart ; his throne was " set up from everlast- ing ; " none can compete with him for antiquity, " The everlasting Father ; Ruler in Israel, whose goings forth were of old, from everlasting." 2. He is a King of incomparable wisdom : '* A wiser than Solomon is here." Solomon's wisdom was but folly compared with his ; for " in him are hid all the treasures of wisdom and knowledge." 3. A King of irresistible power and absolute authority : '' All power in heaven and earth are his." He is " the man of God's right hand ; " the arm of Jehovah is in him : he hath " a name above every name, and at his name every knee shall bow," &c. 4. He is a King of unspotted holiness and purity. " The holy One of Israel is our King ; of purer eyes than that he can behold iniquity." His name is a holy name. His throne is a holy throne ; he " sits upon the throne of his holiiiess." His laws are holy laws ; ** The law is holy ; and the commandment holy, and just, and good." THE SOVEREIGNTY OF ZION'S KING. 439 His covenant with his subjects is a holy covenant; "he hath commanded his holy covenant." The officers that bear the vessels of his house are, and should be holy. 5. He is a righteous King. " Righteousness and judgment are the habitation of his throne. Behold a Kiug shall reign in righteousness," Is. xxxii. 1, We have an account of the equity of his administration, Is. xi. 1-3, &c. Ps. xlv. 7, " He loveth righteous- ness, and hateth iniquity," &c. 6. He is a gracious King. His name is " the Lord, gracious." He is said to be " full of grace ; " and grace comes by him, and rivers of grace run from his throne, Rev. xxii. 1. Ps. xlvi, 4. " There is a river, the streams whereof do make glad the city of God." The throne whereon he sits is a throne of grace, and acts of grace are emitted from his throne, even the great and precious promises, which are the edicts of the King, or beneficial laws issued out for the benefit of the subject. 7. He is a most merciful and compassionate King. He has bowels of compassion towards his enemies ; he would have gathered his enemies in Jerusalem, " as a hen gathers her chickens under her wings ; " and when his enemies prove obstinate, he " weeps over them,'' &c. He is loth, at his very heart, to give up ■with a people that are giving up with him, Hos. xi. 8, " How shall I give thee up, O Ephraim ? " &c. 8. Of wonderful sympathy with his subjects. He is " touched with the feeling of our infirmities ; " he reckons any favour or injury done to them, as done to himself, Matth. xxv. at the close. 9. A King of immense riches, and unbounded liberahty and bounty. His riches are unsearchable: "Riches and honour are with him." And as for his bounty, he distributes his grace as freely as the sun scatters his beams through the earth. He invites all the world to come and share of his fulness, Is. Iv. 1, "Ho, every one that thirsteth, come ye to the waters," &c. Prov. ix. at the beginning. 10. He is a King of untainted veracity and truth. One may depend upon his royal word, " He .is not a man that he should lie, neither the Son of man that he should repent." His name is " Truth, the Word of God." One may venture his salvation with safety on his word, for he never failed ; " all the promises of God are in him, yea and amen." He hath sealed them with his blood, and sets to his royal amen, as " the faithful and true witness," to every one of them. 11. He is an immortal King. Other kings they " die like men, they fall like the sons of the mighty ; " death brings them out of their high seats, and sets them upon a level with the beggar ; but the King of Zion " lives for ever and ever." It is true, he was once dead ; but being " the Prince of hfe," it was not possible that death, the king of terrors, could detain him in his territories. Rev. i. 18. "I was dead, but am alive," &c. And the life of all his subjects is bound up in his life. 12. He is at present an invisible King, out of the sight of our bodily eyes. He has gone within the vail " to appear in the 440 THE SOVEREINGTY OF ZION'S KING. preseuce of God for us ; " he pleads the cause of all his subjects in the highest heavens. But still he is visible to the eye of faith ; " Whom having not seen, we love." And in a little, he will be visible to every eye, Rev, i. 7, '' Behold, he cometh with clouds ; and every eye shall see him." 1:1 He is an eternal King : " The King eternal." As his kingdom is from everlasting, so it is to everlasting ; " and of the increase of his kingdom and government there shall be no end." 14. He is an independent King. All the powers of the earth depend on him ; " By me kings reign, and princes decree justice ; " but he depends upon none. It is true his mediatory kingdom is committed to hira by his Father, but his essential kingdom is as independent as that of God the Father, " he being in the form of God, and thinks it no robbery to be equal with God." 15. He is a puissant and warlike King. He is " the Lord of hosts ; he is a man of war." He encountered vSatan,and wounded, bruised, and destroyed him upon Mount Calvary, and he will wage war for ever against all that refuse his government, and say, *' We will not have this man to rule over us." He will send out his armies and destroy them ; and not only his own vengeance, but the vengeance of his Father will fcill on them, Ps. ex. 1. &c. 16. He is "the King of glory," Ps. xxiv. When the summons is given to sinners, to " lift up the everlasting doors " of their hearts to him, they are told, that it is no less a person than " the King of glory " that calls. Solomon, in all his glory, could not compare with the lily, far less with him who is " the brightness of his Father's gloiy," and on whom hangs all the glory of his Father's house, Is. xxii. 24. &c. I should now proceed to the other things in the method ; but I pass them at the time, and shall only offer a word of use unto what has been said, in a few inferences. 1. See what happy persons the true and loyal subjects of Christ (believers) are. As it was said by the queen of Sheba, concerning the servants of Solomon, so may we say of them, they are happy, for they dwell in the King's court, Ps, Ixxxiv.