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 -i-^i3fcsLi, 
 
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 OF   THE 
 
 Theological    Seminary, 
 
 PRINCETON,    N.  J. 
 C««c, •W.^~r'....Divis 
 
 A      DONATIO 
 
 ^/£ 
 
 deceived 
 
 r7^^i^,  /^ 
 
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 E  K  M  O  N  S, 
 
 IMPORTANT 
 
 AND  CHIEFLY 
 
 PRACTICAL    SUBJECTS. 
 
 BY    THE   LATE 
 
 REV.  RICHARD  WINTER,   B.D. 
 
 HE  BEIKG  DEAD  YET  SPEAKETH. Heb.SiU  A. 
 
 »«<M<e< 
 
 /  Printed  by  T.  Gillet,  Salilburj-  Squirei 
 
 AND  SOLiTbY 
 
 T.  CHAPMAN,    NO.    151,  FLEET-STREET  ;    T.  CONDZR,     BUCK- 
 
 LERSBURY  ;     KNOTT,     NO.  47,  LOMBARD-STREET  ; 
 
 AND  J.  CHRISTIE,    HIGH  HOLBOURN, 
 
 1800. 
 
PREFACE. 
 
 THE  difcourfes  contained  in  this  volume 
 are  feleded  from  a  great  number,  which 
 the  venerable  Author  left  in  fliort-hand.  It 
 has  been  our  mutual  defire  to  fix  on  thofe  fer- 
 mons,  which  appeared  more  particularly  cal- 
 culated to  give  the  many  ferious  perfons,  who 
 valued  his  miniftry,  a  true  fpecimen  of  his 
 ufual  manner  of  preaching.  And  readers  in 
 general,  who  were  unacquainted  with  the  Au- 
 thor, will  here  find  another  proof,  that  the 
 Proteftant-Diflenters  have  had,  and  havis  ho- 
 noured able  minifters  of  the  New  Teftament, 
 who  undcrftood  '^  rightly  to  divide  the  word 
 ''of  truth. 
 
 It  may  be  proper  to  mention,  that  four  of 
 thefe  difcourfes,  viz.  the  fifth,  the  tenth,  the 
 eleventh,  and  the  twelfth,  were  many  years 
 ago  written  in  long-hand  by  the  Author,  and 
 
 were 
 
iv  PREFACE. 
 
 were  probably  intended  by  him  for  publication. 
 The  remainder  we  have  carefully,  and  to  the 
 utmoft  of  our  power,  accurately  tranfcribed 
 from  his  Ihort-hand  manufcripts. 
 
 We  are  fenfible,  that  thefc  difcourfes  come 
 before  the  public  with  fome  of  the  ufual  dif- 
 advantages  of  pofthumous  publications.  Some 
 of  the  fermons,  though  full  of  excellent  and 
 evangelical  inftrudion,  want  the  Author's 
 finifhing  hand.  And  in  fome,  the  conclufion 
 is  certainly  more  abrupt  than  could  be  wiflied. 
 Probably  it  was  the  cuflom  of  the  deceafed, 
 as  it  has  been  and  is  of  many  mlnifters  of  dif- 
 ferent denominations,  to  leave  himfelf  at  li- 
 berty, to  life  a  more  free  and  cxtcnfive  addrefs 
 in  his  applications.  This  will  fufficiently  ac- 
 count for  the  apparent  deficiency.  And  yet  it 
 is  not  unlikely,  that  thefc  parts  of  his  fermons 
 w^ere  to  his  auditory  in  general  the  moft  im- 
 preffivc. 
 
 One  of  us  introduces  the  volume,  with  the 
 difcourfe,  which  he  delivered  to  his  own  con- 
 gregation the  Lord's  day  fucceeding  the  lu- 
 
 neral 
 
PREFACE.  V 
 
 ncral  of  the  worthy  Author.  In  the  publica-  • 
 tion  of  this  difcourfe  at  the  requell:  of  many 
 who  heard  it,  of  others,  who  have  exprclTed  a 
 defire  to  read  it,  and  efpecially  of  his  highly 
 eileemed  friend,  the  only  furviving  branch  of 
 the  family  of  the  deceafed,  he  wiflies  to  be 
 confidered,  as  paying  a  willing  tribute  of  re- 
 fped  to  the  memory  of  his  honoured  relative, 
 paftor,  and  friend. 
 
 The  other  has  clofed  the  whole  with  that 
 excellent  charge,  which  the  venerable  Author 
 addrefled  to  him  at  his  ordination.  He  lays  it 
 before  the  p\iblic,  becaufe  it  was  the  only  charge 
 which  the  Author  evor  delivered  ;  becaufe  it  is 
 far  from  being  a  common-place  performance  ; 
 becaufe  the  defire  of  thofe  who  heard  it  has 
 always  been  to  fee  it  in  print ;  and  that  it  may 
 ftand  as  a  memorial,  that  he  dcfires  to  have  it 
 written  on  the  table  of  his  heart,  and  exempli- 
 fied in  his  conduct. 
 
 We  commit  thefc  gleanings  from  the  ricliiy 
 produdivc  field  of  our  departed  relative's  la- 
 bours,  to   the  blcffi ng  of  the  great   Lord  of 
 
 the 
 
"^'1  PREFACE. 
 
 the  harveft,  without  whom,  we  wifli  always 
 to  be  fenfible,  that  -  Paul  would  plant,  and 
 "  Apolles  water"  in  vain. 
 
 JOHN  WINTER,  Newbury. 
 
 ROBERT  WINTER,  Colebrook-row,  laiagton. 
 
 December  31//,  1799, 
 
CONTENTS. 
 
 >fl)-*5-e< 
 
 Page 
 Funeral  Sermon  on  the  Death  of  the  Rev. 
 
 Richard  IVhiter,  B.  D. — T?ie  Character 
 and  BleJJednefs  of  the  habitually  prepared 
 Servant  -  -  -  -  -        3 
 
 Sermon  I. — The  Duty  of  Than}fgiving  43 
 Sermon  II. — Natural  and  Spiritual  Ram  0 1 
 Sermon  III. — The  Benefit  of  early  Dif- 
 
 cipline          -  -  -         -      85 
 
 Sermon  IV. — The  Converfton  ofManafJeh  105 
 Sermon  V. —  'Encouragement  for  the  weak 
 
 Believer  -  -  -        -    123 
 
 Sermon  Yl.—The  Fall  of  Peter  -  -  lUj 
 Sermon  VII. — The  Repenta7ice  of  Peter  1O7 
 Sermon  VIII. — The  Wedding  Garment  187 
 3ermon  IX. — Self-Fxamination prepara- 
 tory to  the  Lord's  Supper  -  -  2 1 3 
 Sermon  X. — -The  Ho?iour  of  a  realChrif- 
 
 tian         -  .  -  -  033 
 
 Sermon  XL — The  Riches  of  a  real  Chrif- 
 
 tian  -r-  -  -  -  251 
 
 Sermon 
 
Vlli  CONTENTS. 
 
 Sermon  X.ll.—The  PJeafures  of  a  real 
 
 Qhriftiau  -  -  -277 
 
 Sermon  XIII. — The  Love  of  Chri/I       -  301 
 Sermon  XIV.— T/^^  Duty  of  Self-Ded'i- 
 
 cation  -  -  -  -   327 
 
 Sermon  XV. — Scriptural  Honefly  -  347 
 
 Sermon  XVI. — Chriftian  Coiifijlency      -  37 1 
 Sermons  XVII.  and  XVIII. — Intercourfe 
 
 tmth,  a7id  Bleffednefs from  God     SQS 
 Sermon  XIX. — The  he/i  Erjiphyment  tm^ 
 
 der  the  heft  hifluence       -        -  435 
 Charge  at  the  Ord'inatton  of  the  Rev.  JoJm 
 Winter  -  -  -  -  -  453 
 
THE  CHARACTER  AND  BLESSEDNESS 
 
 OF   THE 
 
 Habitually  prepared  servant. 
 
 A    SERMON, 
 
 PREACHED  AT 
 
 THE  MEETING-HOUSE, 
 
 HANOVER-STREET,    LONG-ACRE,    LONDON^ 
 Jpnll,  1799, 
 
 ON  OCCASION  OF  THE  DEATH  OF 
 
 THE  REV.  RICHARD  WINTER,  B.D. 
 
 By  ROBERT  WINTER. 
 
 \ 
 
tHE  CHARACTER  AND  BLESSEDNESS 
 
 OF  THE 
 
 HABITUALLY  PREPARED  SERVANT. 
 
 >»«3S»«>i 
 
 A     SERMON.: 
 
 LUKE  xil.  43.  ^^.--i^^" 
 
 Blejfed  is  that  fervant,  whom  his  Lord  when  he 
 Cometh  Jhall  find fo  doing, 
 
 THESE  words  ate  beautifully  defer! ptive 
 of  the  ftate,  in  which  the  watchful  chrif- 
 tian  is  found  by  his  Lord  at  the  clofe  of  life, 
 and  of  the  blcffednefs  or  happinefs  which  be- 
 longs to  his  charad:er. 
 
 Jefus  Chrift  had  urged  on  his  difciples  the 
 neceffity  of  a  conftant  preparation  for  death.  If 
 the  fer\^ants  in  a  great  houfe  expeft  their  maf- 
 ter  to  return  from  a  long  and  important  jour- 
 ney, they  watch  for  him  by  day  and  by  night : 
 and  blefled  or  happy  are  they,  if  when  he 
 comes  he  finds  them  watching.  It  is  to  their 
 honour  to  be  found  at  their  poft.  If  there  is 
 danger  of  a  houfe  being  befet  with  thieves,  it 
 
 B  2  is 
 
4  The  Character  and  BkJJednefs  of 
 
 /  is  wife  and  prudent  to  be  always  prepared  for 
 the  attack  ;  that  let  it  come  when  it  will, 
 there,  may  be  a  timely  oppofition.  Hence 
 arofe  the  important  pradical  admonition; 
 ^''Be  ye  therefore  ready  alfo,  for  the  Son  of 
 '*  man,"  your  divine  Mailer  and  Lord  "  com- 
 **  cth  at  an  hour  when  ye  think  not." 
 
 At  the  clofe  of  this  awakening  difcourfc, 
 Peter  faid  unto  Jefus,  "  Lord,  fpcakeft  thou 
 "  this  parable  unto  us,  or  even  to  all  ?"  Are 
 thefe  parabolical  reprefentations  defigned  chief- 
 ly for  our  benefit,  or  for  the  benefit  of  all  thy 
 difciplcs,  or  all  who  attend  thine  inftrudions  ? 
 *'  And  the  Lord  faid,  Who  then  is  that  faithful 
 "  and  wife  fleward,  whom  his  Lord  fhall  make 
 *'  ruler  over  his  houfehold,  to  give  them  their 
 ■"  portion  of  meat  in  due^feafon  ?"  Never  was 
 fo  juft  and  impreffive  a  portrait  of  a  chriflian 
 minifter  dravvU.  It  flrongly  implies,  that  if 
 the  bleffcdnefs  of  the  acflive  watchful  chriftian 
 is  great,  the  bleflednefs  of  the  ad:ive  watchful 
 minifler  is  flill  £:;reater.  For  then  it  is  imme- 
 diately  added,  *'  Blellcd  is  that  fervant,  whon> 
 **  his  Lordj  when  he  cometh,  fliall  find  fo  do- 
 
 ino"  • 
 
th£  habltudUy  prepared  Servatit,  5 
 
 **  ing ;"  as  the  duty  of  his  place,  and  the  na- 
 ture of  his  employment  required. 
 
 Various  events  arc  reprefented  in  the  lan- 
 guage of  the  New  Teftament,  by  the  gener^ 
 cxprefTion  of  the  coming  of  our  Lord.  There 
 can  be  no  doubt,  that  in  the  text,  and 
 the  paflagc  with  which  it  is  connected,  it 
 means  either  death  or  judgment.  The  former 
 appears  to  me  far  the  moft  probable,  becaufc 
 the  faithful  fervant  is  reprefented  as  watching, 
 and  doing  his  duty  until  his  Lord  comes.  And 
 there  is  a  great  propriety  in  confidering  the 
 clofe  of  a  good  man's  life  as  the  coming  of  his 
 Lord ;  for  "  he  has  the  keys  of  the  invifible 
 *'  world,  and  of  death/' 
 
 Suffer  me  in  a  very  curfory  manne;*  to  pre- 
 fent  to  you  a  few  plain  remarks. 
 
 First,  On  the  habitually  adive  chardcfter 
 of  the  approved  fervant  of  Chrift, 
 
 Secondly,  On  the  clofe  of  his  life,  conii- 
 dcred  as  the  coming  of  his  L<rd;  aud 
 
 B  3  Thirdly 
 
6  The  CharaSier  and  Blejfednefs  of 
 
 ■  Thirdly,  On  the  bleffednefs  of  that  fer- 
 vant,  who  is  prepared  for  his  departure. 
 
 Thus  the  way  will  be  opened  for  a  tribute 
 of  refpe6l  to  the  memory  of  an  aged  and  faithful 
 minifter,  whom  moft  of  us  knew,  and  whom 
 many  of  us  loved  and  revered,  w^ho  has  lately 
 been  called  to  his  account,  and  to  his  crown. 
 
 First.  We  are  to  turn  our  thoughts  to  the 
 habitually  active  chara<B;er  of  the  approved  fer- 
 vant  of  ChrilL 
 
 In  oppofition  to  the  indolent,  he  is  doing. 
 In  diftindtion  fronpi  the  uninformed  and  ill-di- 
 reSicd,  he  is  fo  doing  as  his  Lord  had  ordered. 
 And  it  is  plainly  implied?  that  his  exertions 
 continue  even  to  the  lafl. 
 
 1 .  The  genuine  and  con{ifl:ent  chriilian  is 
 not  an  indolent,  but  an  active  man. 
 
 I 
 
 The  ftate  into  w^hich  he  is  brought  by  the 
 faith  of  the  gofpel,  is  a  ftate  of  activity.     In 
 the  great  bufmefs  of  perfonal  religion,  in  the 
 duties  which  he  owes  to  God  and  to  his  fel- 
 low 
 
the  hahltually  prepared  Servant.  f 
 
 low  creatures,  as  well  as  to  himfelf,  he  has 
 much  to  do.  And  his  language  is  that  of  his 
 olivine  Maftcr,  "  I  muft  work  the  works  of  him 
 "  that  fent  me,  while  it  is  day  ;  the  night 
 "  Cometh,  when  no  man  can  work."  The 
 precepts,  the  patterns,  the  motives  of  revealed 
 jreligion,  contained  in  the  fcriptures,  fliew 
 plainly,  that  a  life  of  religion  is  an  adive  life. 
 There  is  much  to  be  done.  Nor  is  there  a  dif- 
 covery  of  the  gofpel,  which  does  not  enforce 
 the  practice  of  duty,  and  animate  to  the  per* 
 formance  of  it. 
 
 If  this  be  the  cafe  with  chriftians  in  ge- 
 neral, who  can  doubt  that  it  is  incumbent 
 on  chrillian  minifters  to  be  "  doing  ?"  In 
 their  enquiries  into  truth,  in  their  improve- 
 ments in  knowledge,  in  their  preparations  for 
 public  inftrucflion,  in  the  various  parts  of  their 
 miniftcrial  duty,  there  is  much  to  be  done. 
 And  a  miniller,  who  is  not  a  vigilant,  induf- 
 trious  man,  difcovers  a  great  deficiency,  either 
 in  th^  views,  which  influenced  him  to  under- 
 take his  office,  or  in  the  governing  temper  of 
 his  own  heart.  If  every  fcrvant  in  the  houfe 
 has  his  employment,  furely  the  fteward  of  the 
 
 B4  houfehold 
 
8  The  Chara6ler  And  Blejednefs  of 
 
 houfehold  mufl  not  be  inactive.  "  To  watch 
 "  for  fouls"  is  no  finecure  place,  but  a  labo- 
 rious and  felf-denying  bufmefs,  Vv'hich  calls  for 
 continual  exertions  of  wifdom  and  prudence, 
 of  benevolence  and  zeal.  Dr.  Doddridge  has 
 a  beautiful  verfe  in  one  of  his  hymns,  on  thp 
 fluty  of  a  chriftian  minifter : 
 
 **   'Tis  not  a  work  of  ftnall  import, 
 
 •'  The  paftor's  care  demands  ; 
 **  But  what  might  fill  an  angel's  heart, 
 
 *'  And  fiU'd  a  Saviour's  hands." 
 
 2.  The  approved  fervant  is  defcrlbed  not 
 only  as  doing,  but  "  fo  doing"  as  his  Lord  has 
 appointed. 
 
 There  is  a  great  deal  of  bui'y  trifling  in  the 
 ■world,  and  I  fear,  not  a  little  of  it  among  the 
 profelTors  of  the  gpfpei.  The  chriftian  who 
 enters  into  the  fpirit  of  his  religion,  is  not 
 merely  an  a(H;ive  fervant,  but  he  is  defirous  of 
 doing  that  which  is  moll  agreeable  to  his  Lord, 
 and  mofl  conformable  to  i!iis  flation  and  en- 
 gagements. The  enquiry  of  the  converted 
 Saul  of  Tarfiis  is  familiar  to  his  mind,  "  Lord, 
 **  what  wilt  thou  have  me  to  do  ?"     How  is 
 
 it 
 
the  hahituaiJftHi^pared  Servant.  Q 
 
 it  the  will  of  my  divine  Mafler  that  I  fhould 
 be  employed  ?  How  may  I  beft  manifeft  love 
 to  his  perfon,  obedience  to  his  commands^  and 
 attachment  to  his  caufe  ?  By  what  means 
 may  I  attain  the  greateft  improvements  in  re- 
 ligion, and  be  the  inllrument  of  fpreading  its 
 favour  all  around  me  ?  Enquiries  of  this  nM 
 ture  will  dired;  the  condud:  and  form  the  cha* 
 racier  of  the  confiftent  difciple  of  Jefus.  Let 
 me  be  fo  doing,  as  will  be  pleafing  and  honour- 
 able to  my  great  Redeemer,  and  I  value  not  the 
 fmiles  of  the  world,  vs'hich  I  may  probably 
 lofe,  or  its  frowns,  which  I  may  be  likely  to 
 gain. 
 
 Such  too  is  the  character  of  the  faithful  and 
 wife  fteward  of  the  houfehold.  He  bows  to 
 the  orders  of  his  Lord,  and  is  concerned,  in 
 every  part  of  his  miniftry,  to  aft  under  his  di- 
 reftion,  with  his  approbation,  and  with  a  view 
 ^o  his  glory.  An  ill-dire6lcd  zeal  may  lead 
 chriftians  and  minifters  into  pernicious  mif- 
 takcs.  But  an  aftive  minxi,  regulated  by  the 
 will  of  the  great  Head  of  the  church,  is  one  of 
 the  moft  important  blemngs  which,  a  chriiliau 
 pr  a  miniiler  can  enjoy. 
 
 9- It 
 
10         The  QliaraSier  and  BleJJednefs  of 
 
 Z,  It  is  implied,  in  the  language  of  the  text, 
 that  the  exertions  of  the  faithful  fervant  con- 
 tinue to  the  laft.     When  the  Lord  comes^  he 
 
 is  ^'  found  fo  doing." 
 
 Religion  is  not  a  bufuiefs  to  be  taken  up  and 
 laid  down  at  pleafure.  "  To  remember  our 
 *'  Creator"  is  the  proper  employment  of  youth; 
 and  *'  in  the  ways  of  righteoufnefs  the  hoary 
 "  head  ihould  be  found."  Through  all  the  vi- 
 ciffitudes  of  life,  amidft  the  temptations  to 
 which  the  heart  is  expofed,  the  real  chriftian 
 endures  to  the  end,  looks  not  back,  fights  the 
 good  fight  of  faith,  lays  hold  on  eternal  life. 
 As  long  as  he  lives,  he  preffes  on  towards  the 
 crown.  This  idea  of  perfeverance  is  applica- 
 ble, not  only  to  religion  in  general,  but  to  the  - 
 various  expreffions  of  it.  T  We  are  forbidden 
 "  to  be  weary  in"  any  fpecies  of"  well-doing." 
 
 And  furely  the  minifler  of  Chrift  is  not  the 
 only  defcription  of  his  fcrvants,  allowed  to  relax 
 from  his  exertions.  If  indeed  difeafe,  infir- 
 mity, or  fome  remarkable  indications  of  the 
 diredion  of  Providence  oblige  him  to  dcfcrt 
 his  work,  it  is  well.     He  will  then  bow  to 
 
 that 
 
the  hahituaUy  prepared  Servant.  1 1 
 
 that  as  his  affliction,  which  would  by  no 
 means  have  been  his  choice.  "  He  has  done 
 5*  what  he  could ;"  and  "  his  Lord  is  not  an 
 "  auilere  mafter,  who  experts  to  reap  where 
 '*  he  has  not  fown."  But  it  is  pleafing  and 
 honourable,  to  obferve  a  faithful  minifter  con- 
 tinuing to  the  laft  at  his  poft  of  duty.  And 
 if  the  great  Arbiter  of  life  and  death  fo  order 
 it,  there  is  fomething  peculiarly  encouraging 
 in  the  thought,  that  "  his  Lvord  at  his  coming 
 "  found  him  fo  doing,"  that  his  work  conti- 
 nued till  his  day  w^as  juft  clofing,  and  that  the 
 interval  was  fhort,  between  the  employment  of 
 the  miniftry  on  earthy  and  the  crown  of  glory- 
 in  heaven. 
 
 Let  it  however  be  remembered,  that  if  a 
 chriftian  or  a  minifter  be  taken  from  the  more 
 adlive  duties  of  life,  he  has  often  an  opportu- 
 nity of  glorifying  God,  growing  in  grace,  and 
 edifying  the  fouls  of  others,  by  his  patient  and 
 humble  deportment  in  the  chamber  of  con- 
 finement, or  on  the  bed  of  pain.  Nor  does 
 religion  ever  receive  a  more  potent  recom- 
 jnendation,  than  when  thofe  who  have  lived 
 
 under 
 
12         The  CharaSier  and  Blejfednefs  of 
 
 tinder  its  power,  and  fpent  their  days  in  en* 
 deavonring  to  difFufe  its  triumphs,  are  enabled 
 to  exhibit  its  energies  in  the  near  views  of  the 
 final  account. 
 
 Such  is  the  chara(5ler  of  the  genuine  fervant 
 and  the  approved  ileward  ;  ad:ive — governed 
 by  his  Lord's  will^— perfevering  to  the  end. 
 
 Let  us  now  turn  our  attention. 
 
 Secondly,  To  the  view  which  the  text 
 gives  us  of  the  clofe  of  the  good  fervant's  life, 
 }t  is  ''  the  coming  of  his  Lord/' 
 
 No  view  of  death  can  be  more  delightful 
 than  this  to  the  true  chriftian  ;  whether  he' 
 confiders  him  who  has  the  keys  of  death  in  his 
 hands,  as  the  mafter,  whom  he  has  endeavour- 
 ed to  ferve,  as  the  friend,  to  whom  he  owes  in- 
 finite obligations,  or  as  the  judge,  from  whofe 
 fentence  he  expeds  his  final  doom. 
 
 I.  It  is  the  coming  of  the  mailer,  whom  he 
 has  endeavoured  to  ferve. 
 
 .  *'  Eye- 
 
the  habttualJy  prepared  Sej-vant,  13 
 
 "  Eye-fervants,"  as  the  apoflle  Paul  fLylcs 
 thofe  fervants,  who  have  no  love  to  their  maf- 
 ter,  but  are  only  afraid  of  the  cfFe<5ls  of  his 
 difpleafure,  may  tremble,  and  be  alarmed  at 
 his  unexpeded  appearance.  There  are  many, 
 it  is  to  be  feared,  under  a  profeffion  of  chrilli- 
 anlty,  who  have  very  little,  if  any  habitual 
 concern,  to  pleafe  Chrift  now,  or  to  be  accept- 
 ed of  him  hereafter.  To  thefe,  a  dying  hour, 
 confidcred  as  the  time  of  his  coming,  muft  be 
 a  dreaded  period  of  their  exiftence.  And  it  is 
 no  great  wonder,  that  fuch  worldly-minded 
 profeiiors  fliould  be  averfe  to  every  thing,  that 
 reminds  them  of  their  approach  to  death  and 
 the  invifible  w^orld.     But  the   s-enuine  clirif- 
 
 o 
 
 tian,  who  '*  loves  the  Lord  Jefus  Chrilt:  in 
 "  Sincerity,"  and  who,  amidft  ten  thouiand  la- 
 mented imperfections  and  fms,  has  endeavour- 
 ed faithfully  to  fcrvc  him,  may  well  anticipate 
 his  coming  wuth  pleafurc  ;  and  death,  viewed 
 as  the  fignal  of  his  approach,  has  no  horrors. 
 *'  I  have  endeavoured,"  he  fays,  "  to  occupy 
 *'  with  the  talent  entrufted  to  mv  care,  in  the 
 "  view  of  the  coming  of  my  Lord.  And 
 •'*  while  with  humilit)'  I  ow^n  my  unworthinefs 
 '^_  and  unprofitablcncfs,    I   trull,   he  will   not 
 
 "  find. 
 
14         The  CharaSier  and  Blejfednefs  of 
 
 "  find,  that  I  have  been  wholly  unfaithful.'* 
 The  coming  of  Chrift  to  fuch  a  fervant  is  the 
 encouragement,  and  the  reward  of  his  fidelity. 
 
 2.  Death  is  the  coming  of  the  benefador, 
 to  whom  the  chriftian  owes  infinite  obli- 
 gations. 
 
 «'  The  love  of  Chrift,"  is  faid  in  the  lan- 
 guage of  the  New  Teftament,  "  to  pafs  know^^ 
 "  ledge."  And  the  chriftian,  w^ho  derives  his 
 ideas  of  relfgion  from  the  New  Teftament,  will 
 entertain  the  higheft  apprehenfions  of  it.  For 
 Chrift  himfelf,  he  owes  the  moft  exalted  thanks 
 to  God  the  Father,  as  "  his  unfpeakable  gift." 
 And  the  friendfhip  of  Chrift,  exhibited  in  his 
 incarnation,  his  inftrudions,  his  fiifterings  and 
 death,  his  refurreclion  ai^d  afcenfion,  and  the' 
 continual  regard,  v/hich  on  the  throne  of  his 
 glory  he  manifefts  to  his  difciples,  he  values  as 
 the  channel  through  which  his  higheft  blelTmgs, 
 and  his  deareft  hopes  defcend.  "  And  will  this 
 "  blefted  friend,  who  is  now  abfent  w  ith  a 
 **  view  to  promote  myeternal  happinefs,  will  he 
 "  come  again  ;  and  will  the  clofing  hour  of  my 
 **  life  be  the  feafon  of  his  appearance  ?"    Hovi^ 
 
 pleafmg 
 
^lie  hahitually  prtpared  Servant.         J  Sr 
 
 pleaflng  the  idea  to  the  grateful  mind  of  the 
 chriftian  !  Well  niay  the  genuine  difciples  of 
 Jefus  Chrift  be  defcribed  as  thofe,  who  *'  lov-c 
 "  the  appearance"  of  their  Saviour.  When 
 the  appointed  days  of  life  are  concluded,  bp 
 they  few  or  many,  the  Redeemer  will  come  ; 
 and  into  his  prcfence,  his  fcrvant,  difmiffed 
 from  this  world  of  fm  and  forrow,  iliall  be 
 gracioufly  introduced.  "  To  be  with  Chrifl, 
 is"  indeed,  *'  far  better"  than  to  be  here. 
 
 3.  Death  is  the  coming  of  the  judge,  from 
 whofe  wife,  and  holy,  and  merciful  fentence, 
 the  chrillian  experts  his  final  doom. 
 
 Betw^ecn  the  moment  of  death,  and  the 
 great  day  of  the  Lord,  when  the  dead  Ihall  be 
 raifed,  years  and  ages  may  intervene.  But  not 
 only  are  the  chara<fter  and  the  ftate  irrevocably 
 fixed,  when  the  laft  breath  is  drawn  ;  the  im- 
 mortal fpirit,  wx  have  the  fulleft  fcriptural  rea- 
 fon  to  believe,  immediately  enters  on  the  ftate 
 prepared  for  it.  The  fpirits  of  the  wicked  go 
 into  "  prifon."  ."  The  fpirits  of  the  juft  arc> 
 "  made  perfe^fl."     ''  Abfcnt  from  the  body, 
 
 "  they 
 
l6         The  CharaSfer  and  Bkpdnefs  of 
 
 «  they  are  prefent  with  the  Lord."    The  hour 
 of  death   is  that  period  of  human  exiftence, 
 when  he,  to  whom  all  judgment  is  committed, 
 lliall  affign  to  every  individual  of  the  race  of 
 Adam,  his  final  portion.     It  is  the  happy  and 
 glorious  hour,  w  hen  the  faithful  fervant  of  Je- 
 fiis  fhall  receive  from  the  hands  of  his  Re- 
 deemer a  crown  of  life.     On  the  decifions  of 
 that  day  reft  the  happinefs  or  the  mifery  of  an 
 eternity.      That  the   determination   will   be 
 made  by  one  "  who"  experimentally  ''  knows 
 "  what  is  in  man  ;"  "  who"  alfo  by  a  know- 
 ledge truly  divine,  *'  fearches  the  reins  and  the 
 **  heart,"  and  whofe  judgm.ent  muft  be  accord^ 
 ing  to  truth,  fills  the  mind  of  the  ferious  chrif- 
 tian  with  united  folemnity  and  pleafure.     h 
 death  t-he,.  coming  of  a  heart-fearching  judge  ? 
 O  let  me  watch  and  pray,  left  it  ftiould  be  re-^ 
 corded  of  me,  he  is  *'  weighed  in  the  balance> 
 «  and  is  found  wanting."     Is  it  the  coming  of 
 him,  who  has  promifed  to  beftow  endlefs  feli- 
 city on  all  who  love  him  ?     "  Let  me  be  dili- 
 «  gent,  that  I  may  be  found  of  him  in  peace, 
 «  without  fpot,  and  blamelefs."     It  is  time  to 
 
 take  a  brief  view, 
 
 Thirdly, 
 
^hc  hahttuelly  prepared  Servant,  1 7 
 
 Thirdly,  Of  the  blcffednefs  of  the  prepared 
 iervant.  "  BlefTed  is  that  fervant  whom  his 
 "  Lord,  when  he  cometh,  fhall  find  fo  doing.'* 
 
 1 .  He  is  bleifed  in  anticipation,  when  he 
 looks  forward  to  death  from  the  fcenes  of  the 
 ^refent  Hfe. 
 
 To  a  good  man,  a  real  believer  in  Jefus, 
 death  has  loft  its  fling.  He  is  a  conquered 
 fenemy.  The  divine  Redeemer  has  vanquifh- 
 fed  him  in  his  own  territories,  and  for  the 
 benefit  of  all  his  faithful  people,  has  trans- 
 formed him  into  an  angel  of  light  and  mercy. 
 The  man  of  fincere  arid  habitual  piety,  who 
 ^*  gives  all  diligence  to  make  his  calling  and 
 *'  cledli'on  furc,"  who  "  labours,  that  whether 
 *'  prefenf  in  the  body,  ''  or  abfent"  from  it, 
 "  he  may  be  accepted  of  Chrift,"  is  authorifed 
 bv  his  ptinciples,  to  look  forward  to  deatii 
 with  calmnefs  and  pleafure.  And  is  it  not  in- 
 finitely blefi^ed  for  a  feeble  creature,  who  muil 
 One  day  yield  to  death,  and  who  knows  not 
 any  morriing  that  he  rifcs  from  his  bed,  that 
 he  fliall  live  to  the  evenins:,  to  be  able  to  think 
 of  this  inevitable  event  with  calm  compofure, 
 with  d©^•out  and  glowing  hope  ?     How  much 
 
 C  more 
 
18  '       The  Character  and  BleJJednefs  of 
 
 more  rational  and  fublime  are  thefe  views  of 
 death,  than  thofe  of  the  "  men  of  the  world, 
 "  who  have  their  portion  in  this  life  !" 
 
 2.  He  is  alfo  bleffed,  when  a  dying  hour 
 approaches. 
 
 Let   it   come  when   it  will,   it  finds  him 
 ready.     Sudden   death  may  furprlfe   him  in 
 the  midffc  of  his  worldly  avocations.    But  thefe 
 properly  regulated,  are  as  much  the  places  of 
 duty,  as  the  houfe  of  prayer,  or  the  clofet  of 
 retirement.     There  are  not  many  hours  in  the 
 day,  perhaps   I  might  fay,  not  one,    in  which 
 God  is  abfent  from   the  thoughts  of  a  truly 
 good  man.     And  thus  is  he  habitually  ready 
 for  his  great  change,  though  he  is  not  always 
 thinking  of  it.     Sudden^death  is  to  the  friend 
 of  Jefus  fudden  glory.     But  the  bleffednefs  of 
 a  dying  hour,  which  1  have  chiefly  in  view,  is 
 that  w^hich  attends  its  gradual  approach  to  a 
 true  chriftian.     During  the  days,  or  weeks,  or 
 months  of  a  lingering  illnefs,  while  reafon  has 
 been  in  excrcife,  and  the  fuilefl:  apprehenfions 
 of  the  approaching  change  have  been  enter- 
 tained, many  chriftians  have  been   favoured 
 with  a  ferenity,  a  hope/ and  a  joy,  which  have 
 
 turned 
 
the  hahiUially  prepared  Sefvant.  \  () 
 
 turned  the  fhadow  of  death  into  the  morning, 
 and  made  them  the  fubjedls  rather  of  congra- 
 tulation than  of  condolence.  While  they  have 
 difclaimed  all  dependence  on  themfelves,  they 
 have  derived  from  the  difcoveries  of  the  P"of- 
 pel,  and  particularly  from  the  mediation  and 
 facrifice  of  the  Lord  Jefus  Chrift,  the  rnoft 
 exalted  fatisfa(flion.  Having  fled  to  that  re- 
 fuge, they  have  found  themfelves  fecure.  At 
 the  fame  time,  it  has  been  a  fource  of  great 
 pleafure,  to  look  back  on  the  courfe  w^hich  they 
 have  run ;  and  they  have  adored  that  grace, 
 which  has  made  them  to  differ  from  others, 
 and  has  led  them  into  the  v^'ay  of  holinefs,  and 
 the  path  to  heaven.  And  if  they  have  not 
 only  been  able  to  hold  out  to  the  end,  but 
 have  alfo  been  the  honoured  inftruments  of 
 promoting  in  the  minds  of  others  the  fame 
 great  and  good  w^ork,  which  has  been  begun 
 and  carried  on  in  themfelves,  what  blcITed  re- 
 colle<flions,  what  glorious  hopes  tnuft  illumi- 
 nate the  departing  hour.  Vv^hat  joy  muft  arife 
 from  the  profpe<5l  of  that  great  day,  when 
 they  fhall  meet  before  the  throne  of  God  and 
 the  Lamb,  thofe  whom  they  loved  on  earth, 
 and  whom  they  had  been  the  means  of  lead- 
 ing to  heaven.     Once  more— - 
 
 C  2  3.  The 
 
20         The  Charadier  hnd  Blejffednefs  of 
 
 3.  The  approved  chriftian  is  blefled,  un- 
 fpeakably  blefled,  in  the  rewards  of  grace  and 
 glory  in  a  better  world. 
 
 His  Saviour  receives  him  into  his  prcfencc 
 with  unutterable  joy,  pronounces  hhn  "  called^, 
 ''  and  chofen,  and  faithful,"  arrays  him  in  the 
 white   garments  of  righteoufnefs   and  praife, 
 places  on  his  head  a  crown  of  glory,  and  leads 
 him  to  fome  bright  and  happy  manfion  of  pu- 
 rity and  blifs  in  the  houfe  of  his  Father.    And 
 at  the  laft  great  day,   he  fhall  be  proclaimed 
 before  an  affembled  univerfe,  as  one  who  dared 
 to  ferve  Chrift  in  the  midft  of  a  wicked  ge- 
 neration,  who  never  fwerved  from  his  caufe, 
 but  continued  "  fledfaft,  unmoveable,  always 
 "  abounding;  in  the  wWt  of  the  Lord."    Thi9 
 is  the  man,  will  the  exalted  Redeemer  fay  to 
 the  listening  multitude  of  the  blefTcd,  This  is 
 the  man,  who  was  not  alhamed  of  me  or  of  my 
 dodirine,  who  lived  imder  the  power,  and  died 
 with  the  hopes  of  my  gofpel.     See,  what  ho- 
 nours await  him.    "  Well   done,   good   and 
 *'  faithful  fervant,  enter  into  the  joy  of  thy 
 '*  Lord."     Nor  can  we  doubt,  that  the  good 
 and  faithful  minifter,  whofe  labour  and  aim  it 
 
 has, 
 
the  habitually  prepared  Servant,         2 1 
 
 has  been  "  to  turn  many  to  rlghteoufnefs,  will 
 "  then  ^Ine"  with  fuperior  luftre,  "  as  one  of 
 <'  the  brisihtefl:  ftars  in  the  firmament,  forever 
 ^'  ever," 
 
 While  I  have  been  thus  leading  you  through 
 this  obvious  train  of  ferious,  and,  1  truft,  bene- 
 ficial refleaions,  I  am  perfuaded,  that  you  have 
 been  ready  to  apply  them  to  the  deceafe  of  my 
 venerable  relative,  lately  removed  from  the 
 fphere  of  labour,  enjoyment,  and  ufefulnefs, 
 which  he  honourably  filled  in  the  church  on 
 earth,  to  the  blefied  abodes  of  immortality, 
 where  to  be  with  Christ,  the  fubjed 
 which  lie  chofe  fur  his  funeral  difcourfe,  he 
 now  knows  to  be  the  high  eft  fource  of  felicity. 
 
 ^  If,  on  fuch  an  occafion,  I  maybe  allow^ed  to 
 fpeak  of  myillf,  I  feel  his  lofs  in  fome  views 
 as  the  lofs  of  a  father.  Under  his  miniftry  I 
 was  accuilomed  to  fit  from  my  childhood  to 
 the  time  of  my  own  entrance  on  the  facred  em- 
 ployment. In  the  church  of  which  he  was  a 
 paftor,  it  was  my  happinefs  to  enter  on  a  pro- 
 feffionof  religion  at  the  Lord's  table.  There 
 piy  firft  vows  were  made.     There  my  earlieft 
 
 C  3  religious 
 
22         The  Charadier  mid  BleJJednefs  of 
 
 religious  connexions  were  formed.  And  there, 
 through  the  bleffing  of  God,  I  reaped  advan- 
 tages which,  I  truft,  I  fliall  never  be  fuffered 
 wholly  to  forget.  To  his  public  inftru<5lions  I 
 owe  much  ;  to  his  private  converfations,  his 
 faithful  admonitions,  his  animating  encou- 
 ragements, I  owe  more.'  He  has  been  inva- 
 riably my  friend.  And  I  think  with  peculiar 
 pleafure  of  the  attachment,  which  he  has  re- 
 peatedly difcovered  to  me,  in  my  connedlion 
 with  this  fociety,  and  particularly  in  flepping 
 out  of  his  ufual  retirement,  to  join  us  in  our 
 annual,  focial,  and  friendly  meetings.  The  in- 
 nocent cheerfulnefs  which  he  difcovered  on 
 the-  lafi;  of  thefe  occafions,  and  his  acceptable 
 and  fuccefsful  endeavours  to  turn  the  conver- 
 fation  into  an  ufeful  as  well  as  a  pleafmg  chan- 
 nel, by  fome  very  interefting  and  inflru6l:ive 
 anecdotes,  will,  I  am  fiirc,  be  long  remembered 
 by  many  of  my  hearers. 
 
 The  life  of  this  excellent  "  old  difciple," 
 the  Kev.  Richard  Winter,  was  not  mark- 
 ed by  many  changes.  He  was  bleffed.  with 
 the  unfpeakable  privilege  of  an  eminently 
 godly  mother,  by  whom,  from  a  child,  he  was 
 
 led 
 
the  haVilually  prepared  Servant.  23 
 
 led  to  a   knowledge   of  the  holy  fcrlptures. 
 Early,  I  apprehend  very  early,  he  chofc  the 
 Lord  for  his  God,  and  difcovcred  the  figns  of 
 eminent  piety.     Like   Obadiah,   "  he  feared 
 "  the  Lord  from  his  youth."     And  like  Oba- 
 diah,  it  was  the  prevailing  characflcr  of  his  life, 
 that ''  he  feared  the  Lord  greatly."  He  was  de- 
 figned  by  his  friends  for  a  fecular  employment ; 
 but  his  mind  was  fo  much  bent  on  the  acquifi- 
 tion  of  knowledge,  and  his  heart  fo  fixed  on  the 
 great  realities  of  the  gofpel,  that  it  was  foon 
 evident,  that  the  fnop  and  the  counting-houfe 
 were  not  fcenes,  in  which  he  would  be  either 
 happy  or  eminent.     By  his  own  requcft  he  was 
 fcnt  to  the  learned  Dr.  Abraham  Taylor,   at 
 Deptford,  by  whom  he  was   led  through   a 
 courfe  of  grammatical   and   claffical   ftudies, 
 preparatory  to  his  entrance  as  a  ftudent  lor  the 
 miniflry,  under  the  celebrated  Mr.  Fames.   In 
 •the  academy,  over   which  that   diftinguifhed 
 man  prefided,  he  received  the  rudirnents  of  that 
 knowledge,  which,  like  the  priefts  of  old,  he 
 kept  for  the  benefit  of  others.   He  commenced 
 preaching,  if  I  miftake  not,  at  the  early  age  of 
 nineteen,  but  richly  fraught  with  a  variety  of 
 
 C  4  learning, 
 
24 
 
 The:  CharaBer  and  BleJJednefs  of 
 
 learning,   and   efpecially   that   which  is  con-: 
 ned^d  with  the  elucidation  of  the  fgriptures. 
 
 One  year,  in  this  early  period  of  his  mi- 
 niftry,  he  fpent  at  Bradford,  in  WiUlhire.  He 
 •was  alfo  a  Ihort  time  at  Stepney.  At  the  age 
 of  twenty-four,  in  the  year  1744,  he  was 
 chofen  morning-preacher  to  the  congregation 
 ailembling  on  the  Pavement,  Moorfields,  of 
 which  the  Rev.  Mr.  Flail  w^as  at  that  time  the 
 venerable  pallor.  In  this  capacity  he  conti^ 
 nued  more  than  fourteen  years,  during  a  con- 
 fiderable  part  of  which  time  he  alfo  preached 
 in  the  afternoon  at  Iflington, 
 
 At  the  expiration  of  this  term,  in  17 5Q,  the 
 Bev.  Thomas  Bradbury,  (a  name  v/hich  I 
 mention  with  the  veneration  due  to  the  me-- 
 mory  of  fo  celebrated  an  anceftor)  being  far 
 advanced  in  life  and  infirrnities,  needed  a  co- 
 pafcor.  My  gccd  uncle  was  prcpofed.  The 
 propofal  was  univerfally  acceptable.  Without 
 a  diffenting  voice  he  was  chofen,  and  in  a 
 fhort  time  ordained.  In  about  three  months 
 after  this,  his  aged  and  refpeded  colleague  wa^ 
 
 gathcr?4 
 
 «;; 
 
the  habitually  prepared  Servant,         ?3 
 
 gathered  to  his  fathers,  declaring  with  his  dy-r 
 ing  breath,  that  of  all  the  publications  which 
 he  had  fent  into  the  world,  and  he  had  en- 
 tered deeply  into  the  political  and  theological 
 controverfies  of  the  day,  he  looked  back  to 
 none  with  fo  much  pleafure,  as  to  five  excellent 
 practical  fermons,  which  he  preached  and  pub- 
 liffied  more  than  half  a  century  before,  on 
 *'  The  Chriftian's  Joy  in  Finifhing  his  Courfe." 
 Of  fo  little  importance  does  every  thing  ap- 
 pear in  a  dying  hour,  but  that  which  is  moft 
 intimately  connected  with  ferious  godlinefs 
 and  immortality, 
 
 In  the  paftoral  charge  of  the  fociety  in  New 
 Court,  our  honoured  friend  lately  deceafed, 
 was  continued  by  a  kind  Providence  to  the 
 clofe  of  his  days;  a  period  of  almoft  forty 
 years. 
 
 Few  rninifters,  during  ib  long  a  courfe  of 
 time,  have  been  lefs  interrupted  in  the  profc- 
 ^ution  of  their  work  by  illnefs,  and  none  ha^e 
 more  conftantly  fulfilled  the  duties  of  their  of- 
 fice. Though  his  conflitution  was  never  ro- 
 buft,  yet  he  was  very  feldom  feid  wholly  afide. 
 
 In 
 
20         The  CharaSler  and  BkJJednefs  of 
 
 In  the  early  part  of  his  miniilry  he  was  thought 
 confumptive.  But  change  of  air,  temporary 
 relaxation,  and  an  eafy  journey  of  fome  months, 
 tvere  the  means  of  preferving  his  valuable  life 
 for  a  long  feries  of  labour  and  ufefulnefs.  From 
 that  time  he  was  feldom  abfent  a  fabbath  from 
 the  pulpit.  Since  my  knowledge  of  him,  I  re- 
 collect no  inflance  of  long  confinement,  but 
 that  which  was  occafioned  by  the  calamity  of 
 a  broken  bone,  in  the  fevere  weather  which 
 introduced  the  year  ]  Ji^o.  From  that  afflic- 
 tion he  experienced  a  iurprifing  recovery,  and 
 was  enabled  to  return  to  his  work  with  nearly 
 as  much  vigour  and  conftancy  as  ever. 
 
 His  talents  for  -public  inftru6lion  were  very 
 confiderable.  He  had  not  indeed  the  irraces 
 of  a  popular  elocution.  But  there  was  in  his 
 manner  a  propriety,  a  decorum,  an  earneftnefs,. 
 which  very  much  engaged  the  attention  of  his 
 hearers.  His  difc6urTes  were  clear,  perfpi- 
 c«ous,  and  fometirnes  argumentative.  He 
 never  concealed  from  his  auditory  his  religious 
 fentirtients.  He  judged,  and  he  rightly  judged, 
 that  iuch;  a  concealment  would  have  betraved 
 an  unmanly  cowsirdice,  unworthy  the  charader 
 
 of 
 
the  habitually  prepared  Servant.  2  7 
 
 of  a  good  minifter  of  Jefus  Chrift.  But  ftill  his 
 free  and  open  declaration  of  his  views  of  divine 
 truth  was  manifeflly  dired;ed  to  the  great  ends 
 of  the  chriftian  miniftry,  the  converfion  of  fin- 
 ners,  the  edification  of  believers,  the  honour  of 
 his  divine  Maftcr.  There  was  a  great  variety 
 in  his  difcourfcs.  He  was  deeply  verfed  in 
 fcriptural  learning  ;  and  he  largely  inveftigat- 
 ed,  and  almofl  exhaufted,  every  fubjedl  which 
 engaged  his  meditations.  But  the  great  ex- 
 cellence of  his  preaching  was,  that  it  was  re- 
 markably fpiritual  and  experimental.  His  ap- 
 peals to  the  confciences  of  his  hearers  were 
 very  ftriking  and  impreffive.  His  acquaint- 
 ance with  the  human  heart  fhewed  itfelf  in 
 every  fermon.  He  was  indeed  "  a  faithful  and 
 "  wife  fteward"  in  his  Mailer's  houfehold. 
 Nor  Ihould  I  forget  to  add,  that  his  praters 
 wxre  uncommonly  copious  and  devotional,  cal- 
 culated to  fiX  the  attention  of  the  wandering, 
 and  very  greatly  to  imprefs  the  hearts  of  the 
 ferious.  He  continued  an  acceptable  and  ufe- 
 ful  miniftcr  even  to  the  laft.  Few  preachers, 
 without  pretcnfions  to  popular  talents,  have 
 kept  up  fo  refpedtable  an  auditory  as  his,  to  fo 
 late  an  evenmg  of  life. 
 
 It 
 
^8         The  Qhara5ier  and  Blejfednefs  of 
 
 It  v/as,  however,   a  powerful  recommenda- 
 tion of  his  public  exercifes,  that  as  a  chrif- 
 
 I.  ' 
 
 tian  he  adorned  the  dodrine  which,  as  a  mi- 
 nifter,  he  preached.  Serious  religion  was  the 
 governing  principle  of  his  mind.  He  connected. 
 every  thing  w-ith  it.  He  confidered  every  thing 
 elfe  as  fubordinate  to  it.  It  was  impoffible 
 to  be  in  his  company  without  perceiving,  that 
 ''  he  was  a  faithful  man,  and  feared  God  above 
 *'  many."  The  ftrideft  regard  to  truth  was 
 Vifible  in  his  whole  deportment.  He  had  a 
 ^rmnefs  and  decidednefs  of  character,  which 
 commanded  general  refpe6t.  The  arts  of  flat- 
 tery and  diffimulation,  which  obtain  too  much 
 credit  in  the  world,  and  even  among  religious 
 profeflbrs,  wxre  his  abhorrence.  Nor  did  he 
 value  his  fecular  intereft,  or  any  confidcration 
 connected  with  the  prefentjife,  when  they  in- 
 terfered with  what  he  confidered  to  be  his 
 duty.  His  mind  rem.ained  a6live  and  fmdious 
 to  the  hft.  He  was  continually  enquiring, 
 and  continually  gaining  a  large  variety  of  ufe- 
 ful  knowledge.  And  he  had  a  very  happy  art 
 of  communicating  what  he  knew.  Few  old 
 people  can  make  themfelves  more  agreeable 
 or  inftruclive  to  the  young,  than  he  frequently 
 
 was. 
 
the  hahitually  prepared  Servant.  2<J 
 
 was.  The  fcripturesj  however,  w  ere  his  chofcn 
 companions.  He  daily  read  a  portion  of  the 
 infpired  volume  in  the  original  languages. 
 And  it  is  remarkable,  that  from  a  pure  con- 
 cern to  underftand  the  fcriptures,  he  continued 
 his  attention  to  the  Hebrew  of  the  Old  Tefta- 
 ment,  as  well  as  to  the  Greek  of  the  New,  to 
 the  clofe  of  his  life.  But  though  he  was  fond 
 of  critical  learning,  he  was  much  more  fond 
 o^  devotional  views.  To  thefe  he  made  the 
 former  conftantly  fubfervient. 
 
 The  flrength  of  religious  principles  in  his 
 mind  was  moft  of  all  vifible  in  feafons  of  af- 
 flid:ion.  While  he  was  confined  to  his  bed 
 for  many  weeks  by  the  calamity  before  men- 
 tioned, he  uttered  not  a  murmuring  word,  but 
 with  a  truly  chriftian  refignation,  yielded  him- 
 felf  to  the  will  of  his  heavenly  Father,  fre- 
 quently faying,  that  he  was  where  the  Lord 
 had  placed  him,  and  in  a  more  fuitable  or  ds* 
 firable  place  he  could  not  be.  His  domeftic 
 trials  alfo  had  been  very  great.  Divine  Pro- 
 vidence deprived  him  more  than  twenty  years 
 ago,  in  1778,  of  the  beloved  companion-  and 
 wife  of  his  }outh.  the  daughter  of  the  well- 
 known. 
 
30  Tke  Charadier  and  Bleffednefs  of 
 
 known  and  pious  Mr.  Jofeph  Williams,  of 
 Kidderminfter.  Since  that  event,  he  has  been 
 called  to  mourn  over  the  remains  of  a  daugh- 
 ter, and  an  only  fon,  both  grown  up  to  matu- 
 rity, and  of  a  hopeful  and  promifing  grand- 
 daughter in  the  early  morning  of  life.  Of  him 
 it  mi2;ht  be  faid,  as  it  was  of  Job,  *'  In  all  this 
 "  he  fmned  not,  nor  charged  God  fooliihly ;" 
 but  entered  into  the  acknowledgment  of  the 
 aiBidied  patriarch,  '^  The  Lord  gave,  and  the 
 "  Lord  hath  taken  avv'ay  ;  bleffed  be  the  name 
 "  of  the  Lord."  He  bore  with  meek  fubmif- 
 fion  the  rod  of  his  chaflening  Parent  ;  and  by 
 his  public  inftruclions  on  each  of  thefe  occa- 
 fions,  and  his  pious  demeanour  under  thefe 
 heart-rending  wounds,  he  taught  his  flock, 
 how  a  chriftian  fhould  bear  tjie  rod  of  the  Al- 
 mighty. He  "  neither  defpifed  the  challen- 
 "  ing  of  the  Lord,  nor  fainted,  when  he  was 
 «'  rebuked  of  him."  And  it  w^as  his  unfpeak- 
 able  confolation,  that  he  had  the  mofl  exalted 
 reaibn  to  conclude,  refpeding  the  departed 
 members  of  his  houfe,  that  his  lofs  was  their 
 eternal  gain.  They  all  teftified  in  life  and  in 
 death,  that  the  God  of  their  anceftors  was  their 
 
 God. 
 
 He 
 
the  habitually  prepared  Servant.  3 1 
 
 He  knew  alio  how,  to   value  the  bleffiriffs 
 
 o 
 
 which  yet   remained,   and  w^as  folaced  under 
 his  repeated  bereavements,  by  the  pious  and 
 affectionate  attentions  of  an  amiable  lurvivins: 
 daughter,  who  has  always  difcovered,  that  the 
 interefts  of  her  venerable  father  were  peculiarly 
 near  to  her  heart.     Nor  is  it  an  unimportant 
 irvftance  of  the  pious  refignation   of  our  truly 
 excellent  friend,  and  of  the  power,  which  con- 
 fiderations  of  duty  had  over  ail  other  confidera- 
 tions  in  his  breaft,   that  he  was  w  illing   to  be 
 left  alone,  at  a  dill:ance  from  his   family,  and 
 amidft  the  increa£ng  infirmities  of  advanced 
 life,  when  Providence  opened  a  door  of  ufcful- 
 nefs  for  his  ibn-in-kw,   the  Rev.  Frederick 
 Hamilton,  in  another  part  of  the  church.  Th<; 
 principles  of  the  chriftian  in  this  inftance  re- 
 markably triumphed  over  the  feelings  of  the 
 parent.     And  if  the  welfare  of  his  family,  if 
 the  ufefulncfs  of  a  minifter,  if  the  falvation  of 
 immortal  fouls,  if  the  honour  of  the  divine 
 Redeemer  were  to  be  promoted,  he  fcit  it  his 
 duty  to  rejoice ;  yes,  and  he  did  rejoice.     In- 
 deed the  temper  of  his  mind  was  brought  un- 
 der the  conftant  influence   of  the  gofjjel  of 
 Chrift.   In  afflidion  and  in  profperity,  in  fick- 
 
 nefa 
 
82        ^he  Chara^er  and  Bhjjfednefs  of 
 
 iiefs  end  in  health,  he  was  habitually  watch' 
 fuh  And  at  whatfoever  hour  the  Lord  had 
 come,  he  would  have  found  him  "  fo  doing." 
 
 It  had  often  been  his  defire,  with  fubmiffioti 
 to  the  divine  will,  that  he  might  not  be  long 
 laid  afide  from  his  work.  His  defire  was  gra- 
 ciouflj  heard  and  accepted.  Between  the  day, 
 when  he  was  firft  taken  with  the  diforder  of 
 which  he  died,  and  the  clofmg  hour,  but  one 
 fabbath  intervened.  Only  twelve  days  before 
 his  death,  he  was  in  his  pulpit.  And  the  fer- 
 vice,  which  clofed  his  public  labours,  though 
 neither  he  nor  his  hearers  imagined  that  it 
 would  be  the  laft,  was,  in  the  judgment  of  all 
 his  friends,  uncommonly  animated  and  im- 
 preffive.  On  the  following  day  he  was  feized 
 with  a  complaintj  which  was  from  the  firft 
 attended  with  threatening  fymptoms,  and 
 ended  in  his  diffolution.  It  was  his  mercy, 
 and  an  unfpcakable  bleffing  to  his  friends,  that 
 during  the  fliort  period  of  his  illnefs,  he  had 
 even  to  the  laft,  the  moft  perfect  poiTcffion  of 
 his  faculties.  And  though  the  nature  of  his 
 complaint,  an  oppreffive  lliortnefs  of  breath, 
 prevented  his  faying  all  that  he  felt,  vet  it  wa^ 
 
 impoffible 
 
the  haVttuaUy  prepared  Servant,  33 
 
 impoflible  to  vifit  him,  without  perceiving  the 
 genuine  influence  of  the  gofpel. 
 
 Had  an  infidel  witnefled  this  clofing  fcene, 
 he  muft,  methinks,  have  been  charmed  with 
 the  beauty  and  power  of  revealed  religion. 
 Had  a  votary  of  the  world  been  there,  he 
 would  have  been  ftruck  with  the  excellence  of 
 real  habitual  piety.  I  will  add  ;  had  his  dy- 
 ing fentiments  and  dying  hopes  been  beheld 
 by  any,  who  arrogate  to  themfelves  the  names 
 of  philofophical  and  rational  believers ;  they 
 would  have  fecn  it  poffible  for  a  perfon,  who 
 had  thoroughly  entered  into  thofe  views  of  re- 
 ligion, which  they  ftyle  gloomy  and  narrow, 
 to  be  mofi:  truly  happy  in  his  laft  moments. 
 It  would  have  been  feen,  that  a  well-informed, 
 judicious  friend  of  the  doctrines  ufually  called 
 Calviniftic,  died  with  the  mofl  rational  and 
 the  moft  amiable  views  of  God  as  a  Father 
 and  a  Friend,  with  great  enlargednefs  of  foul 
 to  thofe  who  confcientloufly  differed  from  him, 
 and  with  the  moft  cheerful  hopes  of  immor- 
 tality. 
 
 D  From 
 
34         The  Chara6ier  and  Blejfediiefs  of 
 
 From  his  firll  feizure  he  confidered  his  dif- 
 order  as  mortal,  and  fald,  that  he  had  taken 
 leave  of  his  public  work.  The  frame  of  his 
 mind  during  the  time  of  his  illnefs  was  not 
 rapturous  or  enthufiaftic.  It  was  humble,  it 
 was  ferene,  it  was  happy.  He  had  the  deepeft 
 confcioufncfs  of  his  own  failings,  and  owned 
 himfelf  a  iinful  creature.  His  hopes  refted  on 
 that  great  foundation,  to  which  for  nearly  fixty 
 years,  he  had  in  the  courfe  of  his  miniftry  di- 
 rected the  attention  of  his  fellow  creatures, 
 **  Jefus  Chrift  and  him  crucified."  The  atoning 
 facrifice  of  the  divine  Redeemer  he  confidered 
 as  the  only  ground  of  his  confidence.  This  he 
 viewed,  and  in  the  neareft  approach  of  death, 
 felt  the  comfort  of  viewing  it,  as  the  nobleft 
 demonftration  of  the  w- ifdom,  the  power,  and 
 the  love  of  God. 
 
 I  cannot  forbear  mentioning  a  few  very 
 pleafing  illuftrations  of  his  habitual  temper  of 
 mind  in  thefe  interefting  circumflances.  In 
 one  of  my  daily  vifits  to  him,  he  faid,  "  I  have 
 "  been  thinking,  how  any  one  may  know, 
 "  whether  his  name  is  written  in  the  Lamb's 
 
 **  book 
 
the  hal it uaJly  prepared  Servant.  35 
 
 **  book  of  life.  While  I  was  pondering  oh 
 "  the  fubjedl,  that  pafTage  occurred  to  my 
 *^  mind,  where  our  blefled  Redeemer  fays,  **  I 
 "  will  write  upon  him  my  new  name."  Where 
 "  that  name  is  written  on  the  heart,  where 
 "  there  is  a  prevailing  love  to  Chrift  in  his 
 *'  perfon,  in  his  character,  in  his  word,  in  his 
 "  caufe,  in  his  people,  that  perfon  has  a  fair 
 "  right  to  confider,  that  his  name  is  written 
 "  among  the  number  of  the  Saviour's  friends. 
 "  They  who  love  Chrifl:  are  loved  by  him.'* 
 And  then  he  added,  with  great  folemnity  and 
 expreffion  of  countenance,  "  I  do  hope  that  I 
 "  love  Chrift."  At  another  time  I  heard  him 
 break  out  in  thefc  delightful  lines  of  Dr. 
 Watts,  in  the  beginning  of  the  i46th  pfalm  : 
 
 *'  I'll  praife  my  Maker  with  my  breath, 
 *'  And  when  my  voice  is  lolt  in  death  :" 
 
 (^'  And  that,"  faid  he,  "  it  foon  will  be  ;") 
 
 **  Praife  fliall  employ  my  nobler  pow'rs." 
 
 Towards  the  clofe  of  his  illnefs,  he  com- 
 plained much  of  reftlcfsnefs,  and  was  vsry  de- 
 firous  of  dilfolution.  ''  I  thought,"  faid  he  to 
 me  one  day,  "  that  it  was  impoflible  to  be 
 
 D  2  ''  weaker, 
 
S0         The  Chara^er  and  BIeJj}dnefs  of 
 
 *'  weaker,  and  yet  alive.  But  I  am  weaker,  and 
 "  yet  alive."  And  to  a  friend  he  made  this  apo- 
 logy for  a  degree  of  impatience,  which  he  was 
 afraid  he  had  difcovered.  "  If  you  were  fare, 
 "  quite  fure,  in  three  or  four  days  at  moft,  of 
 "  being  put  into  pofTeffion  of  a  fair  and  ample 
 ^'  inheritance  ;  fhould  you  not  be  anxious  and 
 '^  uneafy  till  the  time  came  ?" 
 
 I  mention  thefe  inftances,  to  fliew  whercr 
 his  heart  w^.s,  and  how  his  thoughts  were  em- 
 ployed. At  the  fame  time,  I  confider  it  as  a 
 very  flriking  evidence  of  the  calmnefs  and 
 compofure  of  his  m;ind,  that  at  intervals,  he 
 eould  converfe  with  his  friends  on  fecular  con- 
 cerns, and  adjuil,  with  his  ufual  accuracy,  his 
 own  private  affairs. 
 
 The  lafl:  interview  I  had  with  him  was  on 
 Thurfday  the  28th  of  March,  the  day  before 
 he  died.  Mr.  Hamilton  was  in  the  room  alfo. 
 His  diforder  was  then  fo  troublefome  to  him- 
 felf,  that  he  could  not  fpeak  without  the 
 greatefl  difficulty.  But  even  at  that  time,  fo 
 coUecled,  and  fo  benevolent  was  his  milid,  he 
 thought  not  of  himfclf  only,  but  of  his  friends. 
 
 He 
 
^  the  hahUually  prepared  Servant.  3  7 
 
 He  looked  forward  to  the  approaching  day  of 
 Mr.  Hamilton's  ordination  at  Brighton,  and 
 cxpreiTed  his  carncft  prayers,  that  God  would 
 be  with  miniilcrs  and  people  on  that  folemn 
 feafon,  and  that  he  would  fuoceed  his  labours 
 there  to  much  permanent  good.  Excellent 
 man  !  Like  the  aged  Simeon,  he  thought  with 
 •pleafure  of  the  work  of  the  Lord  going  on  and 
 profpering,  though  his  eyes  fh,culd  not  hehold 
 it. 
 
 "He  had  long  ''  died  daily'"'  in  the  temper  of 
 iiis  mind.  Death  to  him  was  neither  a  new, 
 nor  an  alarming  fubjec^  of  contemplation.  Its 
 ifting  was  indeed  taken  away.  His  difmiffion 
 was  exadly  what  his  friends  could  wifh,. 
 Through  the  progress  of  his  diforder,  he  had 
 never  been  confined  to  .  his  bed,  but  fat  up 
 €very  day  in  a  room  near  his  chamber.  Th.e 
 iaft  night  of  his  life  he  had  remainejd  there 
 later  than  ufual,  gradually  growing  weaker  and 
 weaker,  panting  for  breath,  but  "  panting 
 '*  much  more,"  as  h^  frequently'  eviprelTed 
 himfelf,  "  for  the  living  God."  At  length, 
 with  furprlfmg  \igour,  he  walked    into    his 
 
 D  3  chaxQ' 
 
38         The  Charader  and  BleJJednefs  of 
 
 chamber,  and  faid,  (thefe  were  his  laft  words) 
 "  I  will  lie  down  once  more  on  my  bed,  and 
 *'  then  give  up  the  ghoft."  His  breath  was 
 fhorter  and  fhortcr,  till  at  half  paft  two  o'clock 
 In  the  morning  of  Friday,  March  29th,  being 
 far  advanced  in  the  79th  year  of  his  age,  with- 
 out a  figh  or  a  groan,  he  entered  into  his  Maf- 
 ter's  joy. 
 
 I  dare  not  trefpafs  more  on  your  time.  I 
 have  already  detained  you  too  long.  May 
 chriftian  minifters,  who  knew  the  deceafed, 
 and  particularly  may  he,  who  now  addrefles 
 you,  never  forget  fo  bright  an  example.  O 
 that  I  could  catch  the  mantle  of  the  afcended 
 prophet !  O  that  in  my  private  life,  and  pub- 
 lic miniftry,  I  may  be  Enabled  to  difcover  fome 
 portion  of  that  fpirit,  which  animated  him  ! 
 
 Let  the  clofe  of  a  faithful  minlfter's  life  be 
 diligently  improved  by  us  all.  Let  us  be 
 thankful,  that  the  gofpel  remains  ;  that  though 
 chriftian  inftrudors  die,  Jefus  Chrifl  is  the 
 fame  yefterday,  and  to-day,  and  for  ever.  Let 
 us  bear  on  oar  hearts  the  circumllances  of  the 
 
 deftitute 
 
the  hahttually  prepared  Servant,  39 
 
 deflitute  church,  and  pray  that  it  may  in  due 
 time  be  fupplied  with  a  *'  paftor  after  God's 
 "  own  heart." 
 
 Finally,  let  us  all  learn  moil:  highly  to  efti- 
 mate,  and  moft  diligently  to  purfue  ferious^ 
 habitual,  pracflical,  evangelical  godlinefs.  It 
 bears  on  its  bofom  the  charadlcr  of  the  trueft 
 wifdom.  For  whatever  reproaches  may  be 
 caft  on  it  by  thofe  who  underftand  it  not,  it 
 entitles  its  poileflbr  to  the  bleffings  of  Chrift 
 himfelf,  pronounced  in  the  words,  which  w^e 
 have  now  confidered  :  "  Bleffed  is  that  fer- 
 **  vant,  w^hom  his  Lord,  when  he  cometh, 
 ^*  ihall  find  fo  doing."     Amen. 
 
SERMONS, 
 
 BY    THE  LATE 
 
 BEV.  RICHARD  WINTER. 
 
THE  DUTY  OF  THANKSGIVING, 
 
 SERMON    I. 
 
 W 
 
 PSALM    C.   4. 
 
 Enter  hito  his  gates  with  thanlfgwing,  and 
 Into  his  courts  with  praife :  be  thankfol  unto 
 him,  and  hkfs  his  7umie. 
 
 HAT  EVER  was   the  occafion  on 
 vrhich  this  pfalm  was  compofed,  wc 
 have   ground   to   beheve,    that  the    fpirit^of 
 Chrift   in   the  penman  and   prophet  enabled 
 him  to  forefee  the   gofpel   dlfpcnfation ;    for, 
 in  the  firft  verfe,  "  all  lands,"  all  the  inha- 
 bitants of  the  earth  arc  called  upon  to  -''make 
 ^<  a  joyful  noife  unto  the  Lord."     It  agrees  to 
 the  firft  verfe  of  the  1 1  /th  pfalm,  "  O  praife 
 f'  the  Lord  all  ye  nations,   praife  him  all  ye 
 ''  people,"  which  the  apoftlc  quotes,  and  ap- 
 plies to  the  convcrfion  of  the  gentiles,  *'  Praife 
 ■  ''  the 
 
^4  '  The  Duty  of  Thanlfgmng. 
 
 ^'  the  Lord  all  ye  gentiles,  and  laud  him  all  y^ 
 .  *  people." 
 
 For  a  long  courfc  of  ages,  the  knowledge 
 and  worfhip  were  confined  to  one  land.  ''  In 
 "  Judah  was  God  known/ his  name  was  great 
 *'  in  Ifrael.  Salvation  was  of  the  Jews/'  But 
 there  v/ere  many  intimations  given,  that  in 
 due  time  "  the  joyful  found'*  Ihouldbe  known 
 by  the  gentiles.  On  this  account  they  are  ex- 
 horted to  *^  make  a  joyful  noife  unto  the  Lord." 
 Inftead  of  ferving  graven  images  and  idols  any 
 longer,  they  are  commanded  to  ^'  ferve  the 
 '■'  Lord  with  gladnefs,  and  to  come  before  his 
 *'  prefence  with  iinging ;"  for  "  God  loves  a 
 *'  cheerful"  worfliipper,  as  well  as  a  cheerful 
 '*  giver."  And  there  is  not  any  part  of  the 
 fervice  he  has  appointed,  but  what  fhould  be 
 performed  with  readinefs  and  delight,  for  "  his 
 "  commandments  are  not  grievous  ;  the  yoke 
 ^'  of  our  Redeemer  is  eafy,  and  his  burthen  is 
 *'  light." 
 
 The  exhortation  here  given  to  the  gentiles 
 implies  a  prediction,  that  the  religious  w^oribip 
 of  the  New  Teftament  church  Hiould  be  miore 
 
 fpiritu.^ 
 
The  Duty  of  Thanlifgwhig.  45 
 
 fpintual  and  pleafant  than  that  of  the  old  ; 
 inafmuch  as  it  flioiild  be  difburdcned  from 
 thofe  carnal  and  cumberous  ceremonies  which 
 *^  gendered  to  bondage."  The  alluiion  in  the 
 text  is  to  the  children  of  Ifrael,  when  they  ap- 
 proached to  the  altar  of  God  with  their  fa- 
 crifices.  But  as  the  words  relate  to  the  times 
 of  the  gofpcl,  they  inform  ns,  that  the  facrificcs 
 which  now^  pleafe  the  Lord  better  than  an  ox, 
 or  a  bullock,  or  rams,  or  lambs,  are  thofe  of 
 praife  and  thankfgiving.  ^^  By  Chrift,"  we  are 
 exhorted  in  the  New  Teftament,  to  "  offer  the 
 "  facrifice  of  praife  to  God  continually,  giving 
 *^  thanks  to  his  name." 
 
 In  difcourfmg  on  the  text  let  us  take  a  view. 
 
 First,  Of  the  gates  and  courts  of  the  Lord, 
 and  confider  what  we  are  to  underftand  by 
 them.     And, 
 
 Secondly,  Of  the  temper  of  mind  with 
 which  we  are  to  enter  into  them,  or  the  offer- 
 ing we  arc  to  bring,  when  we  come  before 
 God ;   "  thankfgiving  and  praife.'* 
 
 First, 
 
AO  The  Duty  of  Thanlfglvhi^l 
 
 First,  Let  us  take  a  view  of  the  gates  and 
 courts  of  the  Lord. 
 
 They  are  mentioned  in  fcripture  both  11-^ 
 terally  and  fpiritually. 
 
 When  David  gave  to  Solomon  his  fon  the 
 pattern  of  the  temple,  which  "  he  had  by  the 
 "  fpirit,"  the  courts  of  the  Lord  arc  fpoken  of^ 
 •which  furrounded  the  holy  houfe.  One  vs^as 
 for  the  priefts,  and  the  other  for  the  Ifraclites 
 in  common.  Both  were  encompalTcd  with 
 walls.  In  the  outward  w^all  there  were  four 
 principal  gates,  one  toward  the  eaft,  another 
 to  the  wxft,  a  third  to  the  north,  and  a  fourth 
 to  the  fouth  ;  typifying,  that  the  redeemed  of 
 the  Lord  fhall  be  colledled  together  from  every 
 quarter.  At  each  of  thefe  gates,  Levites,  who 
 are  called  porters,  attended,  to  keep  thofe  w^ho 
 were  ceremonially  unclean  from  entering  in. 
 Of  this  office  David  fpeaks,  when  he  fays,  "  I 
 *^  had  rather  be  a  door-keeper  in  the  houfe  of 
 "  my  God,  than  to  dwxll  in  the  tents  of  wick- 
 "  ednefs.'*  . 
 
 Now 
 
The  Duty  of  Thanlfglvhig.  *l7 
 
 Now,  that  thcfe  gates  and  courts  had  a  fpi- 
 ritual  figniiication,  is  evident  from  fevcral  paf- 
 iages  of  fcripture  ;   for  we  read,   "  The  Lord 
 "  lo\-eth  the  gates  of  Zion,  more  than  all  the 
 *'  dwellings  of  Jacob ;"    and  "  they  that  arc 
 **  planted  in  the  houfe  of  the  Lord  Ihall  flou- 
 **  rifh  in  the  courts  of  our  God."     And  when 
 the  prophet   Ifaiah  fpcaks   of  the   church  of 
 Chrift  under  the  gofpel  difpenfation,  he  fays, 
 *^  Open  ye   the   gates,  that  the  righteous  na- 
 "  tion,  which  keepeth  the  truth,  may  enter 
 "  in."     Having  this  authority,  we  are  then  to 
 confider   the  gates   and  courts,  of  which  the; 
 text  fpeaks,  as  figures  of  thofe  evangelical  in- 
 llitutions  which  are  of  a  public  nature.     The 
 idea  is  grand  and  inftrudlive.     It  informs  us, 
 that  when  we  attend  on  the  worfhip  of  God, 
 we  approach  as  fubje^ls   into  the  prefence  of 
 their  foverelgn.     With   a  view  to  the  gofpel 
 church  it   is  predi(5led,  that  it  fhall  come  to 
 pafs,  that  "  every  one  that  is  left  of  all  the  na- 
 "  tions  which  came   againft  Jerufalem,  Ihall 
 "  even  go  up  from  year  to  year  to  worfliip  the 
 "  King,  the  Lord  of  Hofts,  and  to  keep  the 
 "  feaft  of  tabernacles,"     The  meaning  is,  that 
 the  gentiles  fhall  have  free,  full,  and  conftant 
 
 acccfs 
 
4S  The  T^uiy  of  Thankfgivmg. 
 
 acceis  to  the  houfe  of  God,  to  whom  they  fhall 
 pay  their  homage  as  their  ipiritual  monarch  ; 
 that  they  fliall  come  as  near  to  him,  as  their 
 condition  in  this  hfe  admits,  but  Ihall,  at  the 
 iame  time,  be  fenfible  of  his  majefty  and  glory, 
 that  he  is  the  King  of  nations,  and  the  King 
 of  faints. 
 
 When  therefore  it  is  faid,  "  Enter  into  his 
 "  gates,  and  courts,"  we  are  to  underftand  it 
 Es  a  call  to  the  gentiles  to  draw  near  to  Jeho- 
 vah *'  the  true  God,  the  everlalVing  King,"  in 
 the  appointments  of  his  worfliip.  The  firil: 
 verfe  is  a  key  to  open  the  meaning  of  the 
 whole  pfalm.  "  Make  a  joyful  noife  unto  the 
 *'  Lord,  all  ye  lands  :"  not  the  land  of  Ifrael 
 only,  but  the  countries  and  iflands  afar  off. 
 Let  them  enter  into  the  gates  and  courts  of 
 the  gofpel  church,  which  is  the  temple  of  the 
 Lord ;  and  renouncing  their  idols,  let  them 
 worfliip  the  living  God.  Many  fuch  calls  are 
 given  in  the  Old  Teftament,  which  contain 
 prophecies,  that  the  heathens  fliall  be  obedient 
 to  them  :  "  From  the  rifmg  of  the  fun  to  the 
 "  going  down  of  the  fame,  my  name  fliall  be 
 "  great  among  the  gentiles ;  and  in  every  place 
 
 "  incenfe 
 
TJie  Duty  of  Thajikjgtvtng,  49 
 
 *"'  incenfe  fliall  be  offered  to  my  name,  and  a 
 "  pure  offering.  For  my  name  Ihall  be  great 
 "  among  the  heathen,  faith  the  Lord  of 
 "■  Hofts."  We  frequently  find,  that  New  Tef- 
 tament  worfliip  is  defcribed  in  phrafes  bor- 
 rowed from  the  ceremonies  of  the  Law.  Thus 
 God  promifes  to  "  bring  the  fons  of  the  ftran- 
 "  ger  to  his  holy  mountain,  and  make  them 
 "joyful  in  His  houfe  of  prayer;"  and  then  it 
 is  added,  "  Their  burnt-offerings  and  their 
 "  facrifices  Ihall  be  accepted  on  my  altar  ;  for 
 ",my  houfe  ihall  be  called  a  houfe  of  prayer  for 
 "  all  people."  The  apoftle  Peter  explains  it, 
 when  he  fays  to  all  true  chriflians,  ''  Ye  are 
 ''  built  up  a  fpiritual  houfe,"  built  on  Chrift 
 the  only  foundation,  "  an  holy  priefthood,  to 
 *'  offer  up  fpiritual  facrifices  acceptable  to  God 
 "  by  Jefus  Chrift."  Moreover,  it  is  predicted, 
 that  finners  of  the  gentiles  Ihall  be  gathered 
 into  the  church.  "  The  gentiles  fhall^come 
 "  to  thv  lififht ;  the  ifles  fliall  wait  for  me  ; 
 *'  the  fons  of  flrangers  fliall  build  up  thy  walls ; 
 "  thy  gates  fhall  be  open  continually,  they 
 "  fhall  not  be  fliut  day  nor  night."  Thefe 
 cxprcffions  point  out,  that  there  fhall  be  a 
 great  acceflion  to  the  church  in  the  days  of 
 
 E  the 
 
50  The  Duty  of  T]ianlfgtvhig. 
 
 the  gofpel.  The  gates  fliall  not  be  ihut  agam{| 
 any  who  are  made  willing  to  enter ;  nor  will 
 the  Lord  of  the  temple  fay  to  fuch,  ''  Wheh 
 "  ye  come  to  appear  before  me,  who  has  rc- 
 "  quired  this  at  your  hands,  to  tread  my 
 "  courts  ?"  Inftead  of  refufmg  them  accept- 
 ance, he  commands  their  attendance,  and  en- 
 courages them  to  come ;  for  *'  he  has  made  a 
 **  feafl  of  fat  things  unto  all  people,"  gentiles 
 as  well  as  jews,  and  he  fays,  "  Come,  for  all 
 "  things  are  now  ready." 
 
 I  now  proceed  to  Ihew  you, 
 
 Secondly,  With  what  temper  of  mind 
 we  ought  to  come  to  the  houfe  of  the  Lord,  or 
 what  is  the  offering  we^are  to  bring,  when  we 
 appear  before  him  in  his  courts. 
 
 Under  the  law,  the  injunction  was  very 
 ftrid:,  that  none  of  the  jews  fhould  appear  be- 
 fore him  empty.  Every  one  was  to  bring  a  fa- 
 crifice,  the  poor  as  well  as  the  rich.  It  teaches 
 us,  that  under  the  gofpel,  whenever  we  come 
 into  his  facrcd  prefence,  we  are  to  bring  an 
 offering ;    and   if  we   bring  the  facrifice  of 
 
 Chrift 
 
Tlie  Duty  of  ThanJifgwmg.  51 
 
 Chrift  with  us  in  the  hand  of  faith,  as  our 
 atonement,  we  fhall  alfo  offer  the  facrificcs  of 
 rightcoufnefs. 
 
 In  the  text  We  are  commanded  to  enter  his 
 gates  with  thankfgiving,  and  his  courts  with 
 praife.  One  would  think,  that  as  we  are  to 
 approach  the  Majefty  of  heaven  and  earth,  we 
 fhould  be  ordered  to  come  wuth  the  moft  pro- 
 found reverence  and  humiUty.  As  we  have  in 
 muhiphed  inftances  offended  him,  we  fhould 
 come  with  deep  repentance  and  felf-abafe- 
 ment.  And  fo  we  always  ought ;  remember- 
 ins:  not  onlv  our  natural  diftance  as  creatures, 
 but  our  moral  diftance  as  fmners.  Nor  is  flich 
 a  penitent  frame  inconfillent,  but  clofely  con- 
 nected with  the  -voice  of  joy  and  praife.  For 
 who  are  moft  thankful  to  God,  but  they  who 
 are  moft  fenfible  of  their  offences  and  unwor- 
 thinefs  ?  Inftead,  therefore,  of  entering  into 
 his  gates  and  courts  as  the  jews  did,  with  the 
 facrifices  of  beafts  and  birds,  we  are  commanded 
 to  enter  with  our  thank-offcrin2;s  ;    for   "  the 
 
 m 
 
 *'  Lord  will  be  fcr\'ed  with  jo}  fulnefs  and  glad- 
 "  ncfs  of  heart  for  the  abundance  of  all  things ;" 
 and  "  whofo  offcrcth  praife,  glorifieth  him." 
 
 E2  This, 
 
■^2  The  Duty  of  Thanlfg'tving. 
 
 Thl«,  my  friends,  is  a  difpofition  of  hearty 
 from  which  we  are  naturally  alienated.  As 
 unholy,  we  are  unthankful.  A  pharifee  indeed 
 may  fay,  '*  God,  I  thank  thee ;"  but  for  what 
 does  he  thank  God  ?  Why,  that  he  is  not  as 
 other  men  are  ;  at  the  fame  time  that,  in  his 
 own  conceit,  he  makes  himfelf  to  differ  from 
 others.  At  beft,  it  is  no  more  than  a  com- 
 pliment paid  to  the  Almighty.  There  is  no 
 cordial  thankfulnefs,  till  wx  are  convinced, 
 that  by  our  tranfgreffions  we  have  forfeited 
 every  mercy,  and  deferved  the  foreft  punifh- 
 ment.  If  we  are  thankful  at  all,  \\t  fhall  com- 
 plain to  God  of  our  ingratitude.  Nor  can  we 
 be  thankful  from  the  heart  for  our  temporal 
 comfort,  until  we  are  made  partakers  of  fpi-  ^ 
 ritual  bleffings.  Then  wrs  fhall  adore  the  di- 
 vine goodnefs,  and  fay  with  David,  "  What 
 "  fhall  I  render  to  the  Lord  for  all  his  be- 
 "  nefits  ?" 
 
 I  Ihall  now  lay  before  you  thofe  mercies, 
 which  demand  our  grateful  acknowledgments 
 to  God,  whenever  we  enter  his  gates,  and  join 
 in  the  public  fervices  of  the  fanduary.  T  be- 
 gin at  the  lowefk  ftep. 
 
 1.  Come 
 
The  Duty  of  Thajih/givrng,  53 
 
 1.  Come   into   his  courts,    fcnfible  of  his  ■ 
 goodnels  in  giving  you  ability. 
 
 It  is  no  fmall  mercy  to  enjoy  a  fufficient  de- 
 gree of  health  to  capacitate  us  for  an  attend- 
 ance on  the  worfliip  of  God.  Some  are  fick 
 and  weak,  and  fome  are  fallen  afleep.  Is  there 
 not  caufe  for  thankfulnefs,  not  only  that  our 
 lives  are  prolonged,  but  alfo  that  we  are  able 
 to  appear  in  the  houfe  of  our  God  ?  *'  He  is  our 
 *'  life,  and  the  length  of  our  days  ;"  and  every 
 meafurc  of  natural  llrength  is  of  his  imparting. 
 
 2.  Enter  his  gates  with  thanksgiving  for  the 
 continuance  of  external  liberty. 
 
 When  the  pfalmill:  was  driven  from  the 
 houfe  of  God  into  exile,  how  ardently  did  he 
 breathe  for  freedom  of  accefs  to  it.  "  My  foul 
 *'  longeth,  yea,  even  fainteth,  for  the  courts  of 
 "  the  Lord."  How  thankful  would  our  pious 
 anceftors  have  been,  to  have  had  their  lot  in  all 
 points  as  our's,  to  be  allured,  as  we  are,  from 
 the  higheft  authority,  of  protection  in  the  en- 
 joyment of  our  civil  and  religious  liberties. 
 We  may  open  our  doors  for  public  worfliip 
 
 E  3  .   whenever 
 
54  The  Duty  of  Thanlfgwing. 
 
 whenever  we  will,  having  nothing  to  fear  from 
 any  quarter.  Let  every  one  fay,  ''  Blefs  the 
 ''Lord,  O  my  foul." 
 
 3.  Come  with  thankfgiving  and  praife  for  a 
 {landing  miniilry,  and  a  variety  of  divine  ordi- 
 nances. 
 
 "  There  are,"  as  the  apoftle  obferves,  ''  di- 
 *'  verfities  of  gifts"  among  the  minifters  of 
 Chrift,  and  "  differences  of  adminiftration." 
 Yet  let  none  fay,  ''  1  am  of  Paul,  and  I  of 
 "  Apollos."  Far  in  ''  the  diverfities  of  gifts" 
 there  is  ''  the  fame  fpirit,"  and  in  "  the  differ- 
 "  ences  of  adminiftration  the  fame  Lord." 
 The  word,  facraments,  prayer,  and  praife, 
 thefe  are  the  inftitutions  of  our  dear  Redeemer. 
 Our  fpiritual  helps  are  the  purchafe  of  his 
 crofs,  and  the  gifts  of  his  tTi'rone.  And  when 
 his  ordinances  are  adminiftered  agreeably  to 
 the  rules  of  the  gofpel,  certainly  many  thankf- 
 givings  are  due. 
 
 4.  Enter  into  his  gates  with  praife,  that 
 there  is  not  only  a  variety  of  inftituted  means, 
 but  a  large  profufion  of  ipiritual  bleffings,  a 
 great  plenty  in  our  Father's  houfe, 
 
 Our 
 
The  Duty  of  Thanygvvtng.  55 
 
 Our  Lord  is  fpoken  of,  in  the  book  of  Pro- 
 verbs, under  the  character  of  Wifdom.  There 
 we  read  of  a  ftately  building,  which  fignifies 
 his  church,  and  of  a  table  furnifhed  with  the 
 richefh  entertainment,  to  denote  the  fure  mer- 
 cies and  fpecial  confolations  of  the  gofpcl,  all 
 fuited  to  the  neceffities  and  the  tafte  of  an  im- 
 mortal and  renewed  foul.  In  a  pfalm,  in  which 
 the  fufferings  of  Chrift  and  the  converfion  of 
 the  gentiles  are  minutely  predicted,  it  is  pro- 
 mifcd,  "  The  meek  fhall  eat  and  be  fatisfied, 
 '^  they  fliall  praife  the  Lord  that  fcek  him  ;" 
 they  Ihall  feed  by  faith  on  that  facrifice, 
 whereby  atonement  was  made  for  fm ;  they 
 fhall  live  on  the  fulnefs  of  the  Redeemer,  fhall 
 receive  from  him  the  royal  dainties  of  heaven ; 
 and  fliall  fay,  "  Thanks  be  to  God  for  his  un- 
 •'  fpeakable  gift." 
 
 5.  Enter  into  the  gates  and  courts  of  the 
 Lord  with  thankfgiving  and  praife  for  the  pro- 
 mife  of  the  holy  Spirit. 
 
 All  our  attendances  on  evangelical  worlhip 
 
 are  of  no  effed,  unlefs  we  poflefs  an  evangeli- 
 
 /cal  frame  of  mind.     Such  a  temper  it  is  not 
 
 E  4  in 
 
5  6  The  Duty  of  Thank/giving. 
 
 in  our  ability  to  produce.  It  Is  "  not  by  the 
 "  might,  nor  by  the  power"  of  minifters,  "  but 
 "  by  the  Spirit  of  the  Lord  of  Hofts."  The 
 apoftle  Paul,  fpeaking  of  himfelf  as  "  the  mi- 
 *^  nlfter  of  Jefus  Chrift  to  the  gentiles,  minif- 
 "  tring  the  gofpel  of  God,"  fays,  "  that  the 
 *'  ofTening  up  of  the  gentiles  might  be  accept- 
 "  able,  being  fan(5lified  by  the  holy  Spirit." 
 Well,  therefore,  may  "  the  gentiles  glorify 
 "  God  for  his  mercy."  For  if  the  holy  Spirit 
 were  not  given,  the  apoftle,  and  confequently 
 every  other  faithful  minifter,  would  labour  in 
 vain.  Not  a  fmner  would  be  converted,  nor 
 a  diftrelTed  chriftian  comforted.  Yea,  the  moft 
 confirmed  believer  has  need  of  being  ftrength- 
 ened  by  the  Spirit  in  every  religious  duty,  un- 
 der every  burthen,  and  againft  every  tempta- 
 tion. No  wonder  then,  that  the  pfalmift  is  fo, 
 importunate  in  prayer  fo?-  the  continuance  of 
 his  prefence  ;  "  take  not  thy  holy  Spirit  from 
 *'  me,  but  uphold  me  w4th  thy  free  Spirit." 
 
 Now,  when  we  come  to  public  ordinances, 
 we  ihould  remember  with  thankfulnefs  the 
 ueceffity  of  the  Spirit,  who  is  proraifed  to  ac- 
 (?ompany  them  with  his  efficacious  blefliing. 
 
 Let 
 
The  Duty  of  Thanijgjvhig.  57 
 
 Let  me  afk  you,  whether  you  have  a  dcfire, 
 that  this  divine  agent  would  affift  you  in  your 
 devotions,  and  blefs  the  means  of  grace  to  your 
 fpiritual  advantage.  If  fo,  now  is  the  time 
 to  Uft  up  your  fouls  in  fome  fuch  ejaculations 
 as  thefe :  **  Incline,  O  Lord,  my  heart  to  thy 
 "  teftimonics,  and  not  to  covetoufnefs.  Turn 
 "  away  mine  eyes  from  beholding  vanity,  and 
 *'  quicken  thou  me  in  thy  w^ay.  Let  the  en- 
 "  trance  of  thy  word  give  light.  Thy  Spirit 
 *'  is  good,  lead  me  into  the  land  of  upright- 
 *'  nefs."     Once  more, 
 
 0.  Enter  into  his  gates  and  courts  w^ith  praife 
 for  the  manifold  mercies  already  conferred  on 
 you. 
 
 O  how  numerous  are  the  favours  of  our 
 {lipreme  Benefa6lor,  with  refpe(5l  to  the  pre-* 
 fent  life  !  Daily  provifion  for  the  body,  pre- 
 fervation  in  journeys,  the  enjoyment  of  friends, 
 deliverances  in  feafons  of  danger,^  recoveries 
 from  ficknefs  and  pain,  fuccefs  in  our  under- 
 takings, efpecially  for  fpiritual  bleffings,  a  love 
 to  the  word,  nourifhmcnt  by  it,  and  ftrength 
 againfl  fm..     Shall  I   fay   more  ?     The  time 
 
 would 
 
BS  The  iDuty  of  TTianifglvhtg. 
 
 would  fail  me  to  reckon  up  in  order  the  mer- 
 cies of  the  Lord.  They  are  beyond  computa- 
 tion. But  what  returns  have  been  made  ? 
 **  The"  ftupid  "  ox  knows  his  owner,  and  the" 
 more  ftupid  ''  afs  his  mailer's  crib  ;"  but  maany 
 that  call  themfelves  chriftians  "  know  not, 
 **  nor  confider"  the  hand  whence  every  one  of 
 their  comforts  fprlngs.  "  O  let  young  men 
 ''  and  maidens,  old  men  and  children  praife 
 "  the  name  of  the  Lord;"  efpecially  you,  my 
 friends,  who  are  partakers  of  the  grace  and 
 falvation  of  the  gofpel,  who  are  made  alive  to 
 God  through  Jefus  Chrift.  How  lively  ihould 
 you  be  in  fhevv^ing  forth  his  praifes  !  Ought 
 you  not  to  enter  into  his  courts  with  thankf- 
 givdng  for  what  he  has  done  for  your  fouls  ? 
 Should  not  each  of  you  fay  with  David,  "  1 
 **  will  praife  thee,  O  Lord,  my  God,  with  all 
 "  my  heart,  and  I  will  £;lorify  thy  nam.e  for 
 "  evermore  ;  for  great  is  thy  mercy  tov/ards 
 "  m^e  :  and  thou  haft  delivered  my  foul  from 
 '^  the  loweft  hell  ?"  Some  of  you  can  blefs 
 God  lor  your  afiiicflions,  becaufe  he  has  in- 
 ftrudled  you  by  them,  and  comforted  you  in 
 them.  You  can  fay,  "  It  is  good  for  me  that 
 ^*  I  have  been  abided."     If  any  of  you  fay,  I 
 
 am 
 
The  Duty  of  'Thanhfgivhig.  59 
 
 am  in  doubt,  and  greatly  fear,  that  he  has  not 
 put  me  among  his  children.  Well,  but  can 
 you  fay  with  Job,  **  Though  he  flay  me,  yet 
 "  will  I  truft  in  him ;"  and  with  Jonah,  "  I 
 "  am  caft  out  of  thy  fight,  yet  I  will  \o6k 
 "  again  towards  thy  holy  temple  ?"  Are  you 
 fenfible  of  your  unworthincfs  of  mercy,  and 
 of  your  dcfert  of  the  divine  anger  for  ever? 
 Then  you  have  ground  for  rejoicing,  and  mat- 
 ter for  thankfgiving.  *'  And  let  your  praife 
 *'  be  of  him  iri  the  conGfresation." 
 
 upon  the  whole,  you  fee,  that  what  the  Lord 
 requires  of  us  is  a  rcafonable  and  a  pleafant 
 fervice.  You  exped:  to  be  thanked  for  the  fa- 
 vours you  confer  on  your  fellow  creatures; 
 and  are  you  unmindful  of,  and  unthankful  to 
 that  God,  on  whom  you  continually  depend  ? 
 Will  ye  thus  requite  the  Lord  ?  What !  Not 
 a  return  of  gratitude  for  ten  thoufand  mercies  ? 
 *'  O  give  thanks  unto  the  Lord ;  for  he  is 
 "  kind  to  the  unthankful  and  to  tlie  evil." 
 Dr.  Goodwin,  in  his  treatife,  called  '*  The 
 *'  Return  of  Prayer,"  has  this  remark.  ''  Prayer 
 ''  and  thanks  are  like  the  double  motion  of 
 ♦*  the  lungs.     The   air  that  is  fucked  in  by 
 
 <*  prayer 
 
(5o  The  Duty  of  Thank/ghmg, 
 
 "  prayer,  is  breathed  forth  again  by  thanks.'* 
 Or,  as  Mr.  Bradbury  exprefles  it,  "  Prayer 
 *'  and  praife  are  the  lungs  of  a  chriftian.  By 
 **  the  one  he  draws  in  a  happy  Ufe  from  hea- 
 "  ven,  and  by  the  other  he  breathes  it  back  to 
 *'  him  who  gave  it." 
 
 "  Worthy  is  the  Lamb  that  was  flain,  to 
 "  receive  power,  and  riches,  and  wifdom,  and 
 "  ftrength,  and  honour,  and  glory,  and  blef- 
 "  fmg.  Bleffing,  and  honour,  and  glory,  and 
 "  power,  be  unto  him  that  :{itteth  on  the 
 *^  throne,  and  unto  the  Lamb  for  ever  and 
 "  ever.     Amen," 
 
NATURAL  AND  SPIRITUAL  RAIN. 
 
 SERMON    IL 
 
 EZEKIEL    XXXIV.    20. 
 
 Ajid  I  will  make  them  and  the  places  round  about 
 my  hill  a   hlejjing.     And  I  will  caiife  the 
 Jliower  to  come  down  In  hhfeafon  :  there  Jliall 
 he  flowers  of  hlefpng. 
 
 IN  this  chapter,  the  return  of  the  children  of 
 Ifrael  from  their  captivity  to  their  own  coun- 
 try is  predided  and  promifed,  as  a  fignal  and 
 fingular  mercy  :  and  is  to  be  confidered  by  us, 
 as  a  mighty  and  marvellous  work  of  God  ;  and 
 alfo,  as  a  type  and  figure  of  that  greater  falva- 
 tion,  of  which  Chrift  is  the  author.  It  was 
 not  unufual  for  the  prophets,  w^hen  they  fore- 
 told the  former,  to  carry  their  thoughts  far- 
 ther, and  take  occafion  to  fpeak  of  the  latter. 
 Thus  does  the  prophet  Ezekiel  in  the  chapter 
 
 before 
 
62  KaturaJ  and  Spiritual  Ram. 
 
 r 
 before  us.    In  verfes  23,  24,  Chrift  is  revealed 
 
 as  that  "  one  fhepherd,"  under  whofe  conduct 
 and  care  both  jews  and  gentiles  Ihould  be  ga- 
 thered. He  is  called  by  the  name  of  "  David/' 
 to  ihew  that  he  was  to  fpring  from  that  pa- 
 triarch's loins ;  that  he  ihould  reign  over  the 
 boufe  of  Jacob  for  ever  ;  and  that  he  is  that 
 beloved  one,  which  the  v/ord  "  David"  figni- 
 fies,  in  whom  all  true  believers  are  accepted 
 of  God  to  everlafting  life.  In  verfe  25,  God 
 fays,  ^'  1  will  make  with  them  a  covenant  of 
 **  peace,  and  I  will  caufe  the  evil  beafts  to 
 "  ceafe  out  of  the  land  ;  and  they  Ihall  dwell 
 *'  fafely  in  the  wilderneis,  and  fleep  in  the 
 **"  woods."  The  words,  as  they  relate  to  the 
 children  of  Ifrael,  contain  a  promife,  that  when 
 they  return  to  their  ovm  country  from  their 
 captivity,  they  fliould  have  a  quiet  and  fafe 
 abode  in  it.  Thofe  places  which  were  before 
 dangerous  to  dwell  in,  fhould  be  free  from  an- 
 noyance. Taking  the  paifage  in  an  evangelical 
 fenfe,  it  contains  a  promife,  that  by  virtue  of 
 the  covenant  of  grace  and  peace,  which  God 
 makes  with  his  people,  they  fhall  be  proteded 
 from  the  cruel  and  malicious  defigns  of  their 
 fpiritual  adverfaries.    Then  come,  in  the  words 
 
 of 
 
Nattiral  and  Spirt tuaJ  Rain,  (33 
 
 of  the  text,  "  1  will  make  them  and  the  places 
 *'  round  about  my  hill  a  bleffing,"  &c.  By 
 the  hill  of  God,  we  are  to  underftand  Mount 
 Sion,  which  in  another  place  is  called  God's 
 holy  hill,  becaufe  of  the  temple,  where  the 
 fymbols  and  pledges  of  the  divine  prefence 
 were  fixed.  Then  he  promifes  to  make  his 
 profefling  people  at  Jcrufalem,  "  and  the 
 "  places  round  about  his  holy  hill  a  bleffing :" 
 that  is,  he  would  make  them  a  proiperous  and 
 happy  people  through  the  country  :  {o  that 
 their  pagan  neighbours,  feeing  the  abundant 
 goodnefs  of  God  manifeiled  to  Ifrael,  fliould  be 
 conftrained  to  acknowledge,  that  they  were  the 
 bleflcd  of  the  Lord.  Suitable  to  this  we  read, 
 *'  It  fhall  come  to  pafs,  that  as  ye  were  a  curfe 
 *'  among  the  heathen  houfe  of  Judah  and 
 "  houfe  of  Ifrael,  fo  will  I  fave  you,  and  ye 
 "  fliall  be  a  bleffing."  It  follows  in  the  text, 
 "  I  will  caufe  the  ffiower  to  come  down  in  his 
 "  feafon,  there  fliall  be  fliowers  of  bJeffinsc." 
 The  meaning  is,  that  the  land  which  lay  de- 
 folate  during  the  captivity,  fliall  yield  its  in- 
 creafe. 
 
 I  fliall 
 
6'4  Natural  and  Spiritual  Ram. 
 
 I  Ihall  confider  the  pafiage,  firft  in  a  civil  and 
 literal,  and  then  in  a  figurative  and  fpiritual 
 fenfe. 
 
 Taking  it  in  a  civil  and  literal  fenfe,  it  is  a 
 |)romife  that  the  children  of  Ifrael  Ihould  be 
 reftored  to  their  civil  and  religious  privileges  ; 
 and  that  the  mercies  of  divine  Providence 
 Ihould  be  conferred  upon  them  in  a  plentiful 
 degree. 
 
 It  vs^as  a  wonderful  inftance  of  the  power  of 
 God  over  the  heart  of  king  Cyrus,  that  he 
 Ihould  be  flirred  up  to  let  go  his  captives.  But 
 "  the  hearts  of  kings  are  in  the  hands  of  the 
 "  Lord."  When  the  time  to  favour  Sion  was 
 come,  every  fhimbling-H'ock  was  taken  out  of 
 the  way.  The  people  went  up  to  their  own 
 land  in  troops,  and  were  fettled  after  their  old 
 efhate.  Liberty  was  granted  to  build  the  tem- 
 ple, and  to  worlliip  God  according  to  his  law. 
 And  it  is  very  obfervable,  that  from  that  time 
 forv/ard  they  worfliipped  him  without  any 
 mixture  of  idolatry,  or  inclination  to  it.  When 
 fo  great  a  monarch  as  Cyrus  fliewed  fuch  pe- 
 culiar 
 
Natural  and  Spiritual  Rain.  Cs 
 
 culiar  favour  to  the  poor  defpifed  jews,  their 
 reproach  w  as  wiped  away,  their  credit  was  re- 
 covered, and  they  were  held  in  reputation  by 
 the  nations  round  about  them.  If  an  earthly 
 fovereign  were  to  extend  his  favour  to  a  pcrfon 
 of  low  degree,  it  would  prefently  gain  him  re- 
 fped  from  others.  No  fooner  was  Mordecai 
 advanced  by  Ahafuerus,  than  he  was  courted 
 by  the  heathen,  as  well  as  applauded  by  his 
 own  countrymen. 
 
 But  more  than  this  is  couched  in  God's  mak- 
 ing his  proft:irmg  people,  and."  the  places  round 
 *'  about  his  holy  hill,  a  bleffing."  Their  refto- 
 ration  to  their  own  land  was  fuch  a  marvellous 
 work,that  the  very  heathen  faid,  "ThcLordhas 
 *'  done  great  things  for  them."  And  fo  good' 
 an  efFeft  had  this  revolution  upon  fome  idola- 
 ters, as  to  profelyte  them  to  the  jews'  religion. 
 For  we  read  of  thofe,  w^ho  "  feparated  them- 
 "  felves  unto  the  children  of  Ifrael  from  the 
 '^  filthinefs  of  the  heathen  of  the  land,  to  feek 
 ''  the  Lord  God  of  Ifrael."  This,  I  appre- 
 hend, was  going  farther  than  "  thofe.  heathens 
 **  went  in  Mordecai's  times  who  became  jews, 
 ''  becaufe   the   fear    of    the  jews    fell    upon 
 
 F  "them:** 
 
0(5  Natural  and  Spiritual  Rain, 
 
 "  them  :"  for  it  feems  to  have  been  altogether 
 a  voluntary  feparation;  Its  being  the  fruit  of 
 their  ow^n  choice,  and  the  cffed:  of  convid;ion, 
 is  a  proof,  that  God's  favourite  people  were 
 made  a  bleffing  to  them. 
 
 Again,  confidcr  that  part  of  the  promife 
 which  relates  to  temporal  mercies,  which  God 
 faid  he  would  confer  upon  the  jews,  when 
 they  returned  frona  their  captivity.  "  I  will 
 "  caufe  the  fhower  to  come  down  in  his  fea- 
 '^  fon,  there  fhall  be  fliowers  of  bleffing."  The 
 happy  confequence  is  mentioned  in  the  next 
 verfe.  "  And  the  tree  of  the  field  fhall  yield 
 "  her  fruit,  and  the  earth  fliall  yield  her  in- 
 "  creafe."  To  this  agrees  that  pafTage,  "  The 
 *^  feed  fliall  be  profpcrous,  the  vine  fliall  give 
 "  her  fruit,  and  the  ground  fliall  give  her  in- 
 "  creafe,  and  the  heavens  fhall  give  their  dew^ 
 *'  and  I  will  caufe  the  remnant  of  this  people 
 "  to  poflefs  all  thefe  things."  Now,  what 
 could  the  jews  defire  more,  when  they  came 
 back  to  their  own  country,  than  thefe  things 
 which  God  promifed  them  ;  viz.  temporal  and 
 Spiritual  bleffings  ?  .  "  Godlinefs  has  the  pro- 
 "  mifs  of  the  life  that  now  is,  asi  well  as  that 
 
 '^  which 
 
ISaturalan'd  Spirit ual  Ram.  67 
 
 ^*  which  is  to  come."  They  to  whom  God 
 ■gives  all  the  fure  mercies  of  the  covenant, 
 hare  no  ground  to  fear  his  concern  for  the 
 body.  The  land  of  Canaan,  which  God  is 
 iaid  ''to  efpy  for  the  children  of  If rael,"  had" 
 natural  advantages  above  other  countries/ 
 Mofes,  in  the  deibription  he  giyes  of  it,  fays, 
 ^*  Tt  is  not  as  the  land  of  Egypt  (where  there 
 *'  was  little  or  no  rain)  but  it  drinks  w^ater  of 
 "  the  rain  of  heaven."  Frequently  we  read  of 
 the  former  and  latter  rain.  The  iliowers  came 
 down  in  their  fcafon,  and  were  a  blefling  upon 
 the  earth.  Let'  us,  therefore,  look  into  the 
 Hiaterial  or  natural  world,  and  then  fpiritualize 
 the  fubjed:, 
 
 .  :  ;'^her.e  is  fcaifcely  any  thing  in  the  courfe  of 
 nature,  of  which  the  fcripture  fpeaks  more 
 largely,  than  the  rain  ;  which,  philofophers  teli 
 us,  is  nothing  clfe,  but  water  divided  by  the 
 heat  of  the  furi,  into  very  fmall  invifible  parts 
 afcending.  in'  the  air ;  till  encountering  the 
 cold,  it  is  condenfed  by  degrees  into  clouds, 
 knd  defcends  in  drops. 
 
 F2      ^  1.  Showers 
 
^•^  •  Natural  and  Spiritual  Rahu 
 
 1.  Showers  of  ra'n  are  the  fole  producflibh  of 
 God's  almighty  power. 
 
 He  fays  in  the  text,  **  I  will  caufe  the 
 "  flxowers  to  come  down."  Though  it  be 
 firft  a  vapour  exhaled  from  the  earth,  and  car- 
 ried up  into  the  region  of  the  air,  yet  as  it 
 defccnds  from  above  upon  iis,  it  may  be  faid 
 to  come  down  from  heaven.  It  is  therefore 
 called  in  fcripture  "  the  rain  of  heaven."  In 
 many  paiTages  God  aiTerts  it  as  his  prerogative 
 to  give  it.  The  prophet  Jeremiah  fpeaks  of  a 
 great  drought  and  dearth  in  the  land,  which 
 came  to  pafs  for  the  tranfgreffions  of  the  peo- 
 ple; and  then  fays  in  his  addrefs  to  God, 
 "  Are  there  any  among  the  vanities  of  the 
 "  gentiles  (meaning  their  idols)  that  can  caufe 
 "  rain  ?"  No,  not  one  d*  them.  *'  Or  can 
 "  the  heavens  give  Ihowers  ?**  No,  not  of 
 themielves :  for  the  clouds  are  only  fecond 
 caufes. '  If  "  they  be  full  of  rain,  they  empty 
 "  themfelves  upon  thie  earth."  But  it  is  w^hen 
 the  Author  of  Nature  pleafes.  "  Art  not  thou 
 **  he,  O  Lord  our  God  ?  therefore  we  will 
 "  wait  on  thes,  for  thou  haft  made  all  thefe 
 
 "  things.'* 
 
Natural  and  Spirtlual  Rain.  60 
 
 *'  things."  Moreover,  we  read  this  inftruc- 
 tion,  *'  Afk  ye  of  the  Lord  rain  in  the  time  of 
 "  the  latter  rain  ;  fo  the  Lord  fliall  make 
 "  bright  clouds,  and  give  them  Ihovvers  of 
 *'  ra)n."  Here  then  is  a  work  far  furpaffing 
 the  power,  the  art,  and  the  fkill.of  man.  Nor 
 is  it  a  chance  that  happens  to  us.  Not  a  drop 
 of  rain  falls,  but  it  calls  God  father.  '*  The 
 ^*  rain  has  a  father,  and  he  has  begotten  the 
 "  drops  of  the  dew."  The  clouds  drop  down, 
 not  only  by  his  knowledge,  but  in  purfuance 
 of  his  purpcfe.  For  the  fcripture  tells  us,  that 
 "  God  made  a  decree  for  the  rain." 
 
 Well  then,  let  us  trace  this  matter  to  its 
 iburce.  Do  the  fhowers  fall  upon  the  earth  ? 
 It  is  the  Lord  God  who  caufes  it  to  rain.  The 
 commonnefs  of  the  event  is  the  occafion  of 
 our  overlooking  the  divine  hand.  But  the 
 natural  atheifm  of  the  heart  is  the  criminal 
 caufe.  When  Job  fpeaks  of  the  great  and 
 wonderful  works  of  God,  he  mentions  this 
 particular,  *'  He  gives  rain  on  the  earth,  and 
 "  fends  waters  on  the  fields." 
 
 F  3  2.  The 
 
70  Natural  and  Spmtual  Rattu 
 
 2.  The  fcripture  takes  notice  of  the  differ- 
 ence and  diverfity  of  Ihowers, 
 
 Thofe  that  are  gentle,  and  thofe  that  arc 
 impetuous,  both  are  the  work  of  God.  "  He 
 *'  makes  fmall  the  drops  of  water,"  and  fo 
 forms  the  clouds  ;  "  they  pour  down  rain  ac-r 
 *'  cording  to  the  vapour  thereof,  which  the 
 "  clouds  do  drop,  and  diftil  upon  man  abun- 
 ^'  dantly."  And  in  the  next  chapter  we  read, 
 that  "  He  faith  to  the  fnow,  be  thou  on  the 
 **  earth,  likewife  to  the  fmall  rain  and  the 
 *'  great  rain  of  his  ftrength."  It  is  a  wonder- 
 ful inftance  of  divine  goodnefs,  that  the  rain 
 does  not  defcend  upon  us  in  cataradls  or  tor- 
 rents, as  in  fome  countries,  but  in  drops. 
 "  God  binds  up  the  waters  in  his  thick  clouds, 
 "  and  the  cloud  is  not  icnt  under  them." 
 Whether  it  be  the  fmall  rain,  or  the  great,  or 
 a  th under- ftorm,  they  are  equally  the  rain  of 
 his  ftrength  ;  for  his  power  produces  them; 
 and  they  ought  to  be  obferved  alike  in  the  diA 
 tribution,  as  the  work  of  God. 
 
 3.  Th(5 
 
Natural  and  SplrtUial  "Ram.  f  2 
 
 3.  The  fcripture  takes  notice  of  the  fove- 
 xeignty  of  divine  Providence  in  giving  rain  on 
 the  earth. 
 
 '^ 
 
 In  this,  as  well  as  in  every  other  refpec^,  the 
 Almighty  does  according  to  his  plcafure.   The 
 great  Lord  and  Difpofer  of  the  natural  and 
 moral  world  thus  fpeaks,  "  I  caufed  it  to  rain 
 "  on  one  city,  ahd  caufed  it  not  to  rain  on  an- 
 **  other  city,  and  the  piece  whereupon  it  rained 
 "  not  withered."  Thus  "  the  clouds  are  turn- 
 **  ed  about  by  his  counfels,  that  they  may  do 
 *'  whatfoever  he  commands  them  on  the  face 
 "  of  the  world  in  the  earth."    O  that  we  may 
 learn  from  this  very  circumftance  our  depend- 
 ance  on  God,  who  exercifes  his  fovcrcignty 
 through  his  whole  dominion.   He  could  caufe 
 fultry  weather  to  fcorch  the  fruits  of  the  land, 
 and  to  wafte  and  wither  the  corn.     But  the 
 rain  comes  down  according  to  his  dirediion  and 
 appointment,   in  what  meafure  and  in  what 
 places  he  pleafcs, 
 
 4.  I  obferve,  that  God  has  various  purpofes, 
 and  different  ends  to  anfwer  in  fending;  fhow- 
 crs  of  rain  on  the  earth, 
 
 F  4  So 
 
72 '  Natural  and  Spiritual  Rain. 
 
 So  we  read,  that  "  he  caufes  the  rahi  ta 
 "  come,  whether  lor  correclion,  or  for  his  land, 
 "  or  for  mercy."  It  fometlmes  comes  *'  for 
 "  corredlion."  The  Ahnighty  mikes  ufe  of 
 it  as  a  token  of  his  difpleafure.  There  is  a 
 fVv'^ecping  rain  which  leaves  no  food,  I  need 
 not  particularly  enumerate  what  damages  are 
 caufed  by  the  overflowing  rains.  On  the  other 
 hand,  he  caufes  the  rain  to  come  on  the  land 
 ^'  for  mercy."  The  earth  is  fertilized,  and  his 
 paths  drop  down  fatnefs  upon  us.  The  very 
 fame  thing,  according  to  the  meafure  where- 
 with it  is  given,  may  be  either  a  calamity  or  a 
 comfort.  Among  the  good  things  which  God 
 promifes  inhis  word,  he  fpeaks  of  '^  rain  in  its 
 ^*  feafon."  So  in  the  text,  "  I  will  caufe  the 
 -"  fliower  to  come  down  in  his  feafon."  And 
 when  this  is  the  cafe,  the^^:  are  fJiowcrs  of  blef- 
 fing,  they  prove  beneficial. 
 
 I  fhall  now  treat  the  fubje6l  in  ?.  fphitual 
 and  evangelical  manner. 
 
 First,  I  fnall  Ihew  what  are  thofe  fliowers, 
 which  the  Lord  caufes  to  come  down  Upon 
 the  fouls  of  men ;  and, 
 
 Secondly, 
 
Natural  and  Spiritual  Rain.  '         73 
 
 Secondlx,  The  fruit  and  efFe6l  of  thcfc 
 heavenly  fhowcrs.  They  fliall  be  made  a  blcf- 
 fing  to  others. 
 
 .  First,  What  are  thofe  fliowers  of  bleffing, 
 which  the  Lord  caufes  to  come  down  upon 
 the  fouls  of  men  ? 
 
 We  are  not  hereby  to  underfland  the  mercies 
 belonging  to  the  prefent  world;  which,  though 
 they  are  earthly,  may  be  faid  to  come  down 
 from  heaven,  inafmuch  as  they  are  the  gifts  of 
 God.  Let  the  medium  of  communication  be 
 what  it  will,  they  are  the  produd:s  of  the  di- 
 vine bounty.  God  makes  whom  he  will  the 
 inftrument  of  good.  He  opens  or  Ihuts  the 
 hearts  and  hands  of  men  as  he  pleafes. 
 
 Even  with  refpccft  to  temporal  iiipplies,  the 
 fovereign  Lord  of  the  univerfe  makes  a  great 
 difference,  as  he  does  with  the  rain.  Qn  fome 
 people  the  good  things  of  divine  Providence 
 defcend  in  fliowers,  whereby  they  are  abun- 
 dantly provided  for  :  while  others  receive,  as  it 
 were,  only  a  few  drops ;  they  have  only  a  pit- 
 tance; 
 
74  Natural  and  Spiritual  Ram. 
 
 tance.  Every  good  gift  comes  from  above  ; 
 food,  raiment,  health,  and  every  other  comfort 
 appertaining  to  the  body.  The  Lord  is  to  be 
 acknow^ledged  in  all.  You  have  nothing  but 
 that  which  you  have  received.  And,  if  fenfi- 
 ble  of  your  unworthinefs  .  of  any  mercy,  yoia, 
 will  admire  the  goodnefs  of  God  in  the  provi- 
 fion  he  makes  for  you. 
 
 But,  God  has  provided  better  things  for 
 them  who  love  him,  even  fpiritual  bleffings, 
 which  he  fhowers  upon  their  fouls.  Here  he 
 abounds,  and  fuperabounds.  For  he  blelTes 
 them  with  all  fpiritual  bleffings  in  heavenly 
 things  in  Chrift  Jefus,  Their  fouls  are  the 
 Ibil  upon  which  he  pours  them,  with  this  in- 
 tent, that  they  may  bring  forth  good  fruit  iiv 
 thei]:  converfation.  *^< 
 
 The  prophet  Hofea  /peaks  of  *'  the  Lord 
 
 *'  raining  righteoufnefs  on  his  people."  Righte- 
 oufnefs  is  a  very  comprehenfive  word  ;  it  in- 
 cludes every  thing  which  can  make  then^, 
 jbappy. 
 
 1.  Thq 
 
Natural  and  Spiritual  Ram.  75 
 
 1 .  The  righteoufnefi  of  Chrift,  is  as  feafon- 
 able  to  a  foul  convinced  of  fin,  as  fliowers  of 
 rain  are  to  the  parched  earth. 
 
 Mr.  Henry  obferves  upon  that  paifage — * 
 **  Some  apply  it  to  Chrift,  he  fliall  rain 
 "  righteoufncfs  upon  you,  that  everlafting 
 "  rightccufnefs  which  he  has  brought  in.  It 
 **  is  foretold  of  the  Mcffiah,  He  Ihall  come 
 *'  down  like  rain  on  the  mown  grafs."  If 
 we  be  convinced  by  the  Holy  Spirit,  that 
 we  have  violated  the  law  of  God,  and  for  our 
 tranfgrellion  deferve  everlafting  deftrudiion ; 
 to  whom  are  we  to  look  for  a  righteoufncfs 
 which  fuits  our  condition,  and  fatisfies  our 
 confciences  }  If  we  look  to  our  own  perform- 
 ances, we  ihall  be  woefully  difappointed.  We 
 muft  look  upward  to  that  God  againft  whom 
 we  have  finned  ;  for  our  help  can  come  from 
 none  befidc.  "  Their  righteoufncfs  is  of  me, 
 ^'  faith  the  Lord."  Now,  the  gofpel  brings 
 thefe  glad  tidings,  that  poor,  guilty,  felf-con- 
 demned  finners  may  be  furnifhed  with  a 
 righteoufncfs  from  heaven.  The  eternal  Son 
 pf  God  condefcended  to  be  made   man,   that 
 
 he 
 
76  ]>^attn-al  and  Spiritual  Rain. 
 
 he  might  become  "  the  Lord  our  righteouf- 
 *'  nefs."  His  obedience  unto  death  as  a  furety, 
 is  that  conformity  to  the  law,  which  God 
 places  to  the  account  of  all  who  believe.  A 
 poor  convinced  fmner  finds  that  this  righteouf- 
 nefs  is  as  fcafonable  and.  welcome  to  the  foul, 
 as  fhowers  of  rain  can  be  to  the  parched  earth. 
 *^  Drop  down  ye  heavens  from  above,  and  let 
 *'  the  fkies  pour  down  righteoufnefs.  Let  the 
 "  earth  open,  and  let  them  bring  forth  falva- 
 *'  tion,  and  let  righteoufnefs  fpring  up  to- 
 *'  getlier.  I  the  Lord  have  created  it."'  When 
 David  mentions  the  trouble  which  filled  his 
 foul,  arifmg  from  a  fenfe  of  fin,  he  alludes  to 
 a  hot,  dry  feafon  of  the  year  ;  '^  My  moifture 
 **  is  turned  into  the  drought  of  fiimmer," 
 w^hen  all  nature  wanted  rain.  Now,  that  blef- 
 fing  which  gave  relief  to  his  troubled  con- 
 fcicnce,  came  down  from  a  fin-pardoning 
 God.  "  Blefifed  is  the  man,  whofe  tranfgref- 
 "  fion  is  forgiven,  whofe  fin  is  covered.'* 
 When  the  apoftle  quotes  the  paffage,  he  thus 
 explains  it :  "  David  defcribcs  the  blefiednefs 
 *'  of  the  man  to  whom  God  imputeth  righte- 
 *^'  oufnefs  without  works." 
 
 Now, 
 
Natural  ami  SplnUial  Rgin",  77 
 
 Now,  I  fay,  if  your  foul  refemble  a  dry  aiid 
 thiffhy  land  which  opens  its  mouth  for  rain, 
 if  you  be  parched  as  it  wxre  with  a  fenfe  of 
 the  divine  wrath  due  for  fin  ;  then  will  the 
 righteoufnefs  of  Chrift  be  highly  acceptable  to 
 you.  It  will  be  like  rain  on  the  gaping  earth. 
 It  will  pacify  an  accufing  confcience,  becaufe- 
 it  fdtibfies  a  righteous  God. 
 
 2.  By  "  Ihowers  of  blefling,"  which  God 
 caufes  to  come  down  on  the  foul,  we  arc  to 
 underftand  alfo  the  fandifying  in%ien(?cs -of 
 the  Holy  Spirit. 
 
 -  ,Thefe  are  as  feafonable  and  as  neceffary  to 
 the  inward  man,  ^s  rain  is  to  the  ground.  O 
 how  barren  are  thefe  fouls  of  ours  even  under 
 the  means  of  grace,  unleis  we  partake  of  the 
 influences  of  the  Spirit  of  grace  !  The  heart 
 of  man,  which  is 'departed  from  the  Lord,  is 
 like  the.  heath  in  the  defart,  and  tW  parched 
 piacea  in  the  wil.dcrnefs.  And,  not  till  v/c  are 
 enabled  to  difcern  this  our  condition,  fhall  we 
 took  up  to  that  grace^  which  the  Lord  has  pro- 
 vided in  his  covenant,  and  promifed  in  the 
 gofpel ;  grace  to  help  in  time  of  need  ;  given 
 
 in 
 
/  8  Natural  and  Spirttual  Ram. 
 
 m  a  w^y  of  righteoufnefs>  as  tlie  purchafe  of 
 Chrift's  precious  blood ;  thofe  influences  and 
 operations  of  the  Spirit,  called  the  "  fupply  of 
 **  the  Spirit  of  Jefusj"  which  fatisfy  and  re- 
 frefh  the  foul,  as  fhowers  of  rain  do  the  earths 
 "  I  ftretch  out  my  hands  to  thee,  my  foul 
 **  thirfteth  after  thee  as  a  thirfty  land."  If 
 you  know  any  thing  of  this  fpiritual  thirft,  no- 
 thing lefs  will  give  content  than  heavenly  in* 
 iluences.     And, 
 
 ,  3.  We  mufl  bring  divine  confolations  into 
 the  account. 
 
 Not  onlyjuftifying,  renewing,  and  affifting 
 grace,  but  comforting  grace,  is  like  a  refrefli- 
 ing  and  reviving  Ihower.  Divine  confolations 
 are  promiied  in  the  goijiel,  and  to  be  expeded 
 in  the  w^ay  of  righteoufnefs.  When  a  believer 
 is  diftrefled,  caft  down,  and  difquieted ;  no- 
 thing will  cheer  and  rejoice  his  heart,  but  what 
 comes  from  the  God  of  all  comfort.  If  the 
 Lord  fpeak  peace,  who  fliall  give  trouble  ?  A 
 word  of  promife  brought  to  remembrance,  and 
 applied  by  the  Holy  Spirit,  will  put  gladnefs 
 into  his  heart.     It  is  like  a  Ihower  which  God 
 
 caufes 
 
Natural  and  Spiritual  Rain,  ;/g 
 
 eaufes  to  come  down  in  his  feafon.  A  word 
 io  feafon,  how  good  is  it !  Then  is  the  fpirit 
 of  the  humble,  and  then  is  the  heart  of  the 
 contfitc  one  revived. 
 
 ..Secondly.,  T  proceed  to  fliow  the  happy 
 ftuit  and  efFed;  of  thcfe  heavenly  lliowers,  with 
 reference  to  our  fellow  men. 
 
 The  words  of  the  text  may  be  read  thus ; 
 **  I  will  make  them  and  the  places  round 
 *'  about  my  holy  hill  a  blefling;  for,  I  will 
 "  caufe  the  fliower  to  come  down  in  his  fea- 
 "  fon."  The  latter  part  of  the  verfe  may  be 
 taken  for  the  caufe  or  reafon,  why  God  makes 
 his  people  a  bleffing.  They  are  firft  blcfled  of 
 him,  and  then  they  are  made  a  bleffmg  to 
 others  in  the  places  round  about  them.  So 
 God  promifed  to  Abraham,  "  1  will  blefs  thee, 
 "  and  thou  Ihalt  be  a  bleffmg.'* 
 
 Here  we  are  to  obfervc,  that  when  God 
 bleffes  any  of  the  children  of  men  with  fpiri- 
 tual  bleffings,  he  thereby  makes  them  a  blef- 
 fmg in  the  earth.  Separate  the  good  from  the 
 reft  of  mankind ;  what  remains  but  an  ac- 
 curfcd  race  ?    The  holy  feed  are  the  fubftance 
 
 of 
 
80  "Natural  and  Spiritual  Ram, 
 
 of  a  nation.  When  God  was  about  to  bring 
 ruin  on  the  jewifh  nation  for  their  impieties,  a 
 righteous  perfon  is  reprefented  as  pleading  for 
 them,  "  Thus  faith  the  Lord,  As  the  new  wine 
 *'  is  found  in  the  clufler,  and  one  faith  deftroy 
 "  it  not  (he  puts  in  this  plea),  for  a  bleffing  is  in 
 "  it."  The  plea  was  prevalent;  for  the  Lord 
 fays,  "  So  will  I  do  for  my  fervants'  fake,  that 
 ''  I  may  not  deftroy  them  all."  It  is  like  Abra- 
 ham's interceding  for  Sodom,  "  Wilt  thou  de- 
 "  ftroy  the  righteous  with  the  wicked  .?"  If 
 there  had  been  fuch  a  bleffing  in  that  abomi- 
 nable city,  if  but  ten  righteous  men  had  been 
 there,  God  would  not  have  confumed  it.  Hence 
 therefore  obferve,  of  what  great  ufe  and  im- 
 portance good  men  are  in  a  wicked  world. 
 Now  God  makes  his  people  a  bleffing  feveral 
 ways.     They  are  a  ble^ing  by  their  prayers. 
 
 That  is  an  aw^ful  pafiage,  when  God  threat- 
 ened that  judgment  fliould  come  on  Jerufa- 
 lem,  he  faid  to  his  prophet,  "  Pray  not  thou 
 "  for  this  people,  neither  lift  up  cry  nor  prayer 
 '*  for  them,  neither  make  interceffion  to  me ; 
 "  for  I  will  not  hear  thee."  They  were  ar- 
 rived to  fuch  a  pitch  of  wickednefs,  that  God 
 
 would 
 
Nafvrnl  and  Spiritual  B.ohr,  3 1 
 
 would  not  be  intrcated  ibr  them.     It  implies, 
 
 what  great  power  and  intereft  praying  people 
 
 have  with  God.  The  ftory  is  commonly  known 
 
 of  Mary  Queen  of  Scots,  that  fhe  faid,  "  I  fear 
 
 "  John  Knox's  prayers,  more  than  an  army  of 
 
 "  ten  thoufand  men."     O,  my  friends,  if  we 
 
 w^ould  be  a  bleffing  to  our  country,  let  us  pray 
 
 to  the  Lord  for  it;   for,   in   the  peace  thereof 
 
 Ihall  we  have  peace.     I  doubt  not,  that  many 
 
 an  awful  judgment  is   averted   from  us,  and 
 
 many  mercies    are  communicated  to  us,   by 
 
 means  of  the  fervent  cries  and  fupplications  of 
 
 the  righteous. 
 
 2.  God  makes  his  people  a  bleffing  to  others 
 by  their  good  converfation. 
 
 Solomon  fays,  -  The  lips  of  the  righteous 
 "  feed  many."  The  idea  is,  that  fpiritual 
 difcourfe  is  fpiritual  food.  To  the  fhame 
 of  many  profeffors,  what  a  great  deal  of  un- 
 profitable talk  is  among  them,  and  words  that 
 do  no  good  !  So  that  there  is  need  cf  the 
 exhortation  given  by  the  apoftle :  "  Let 
 "  no  corrupt  communication  proceed  but  of 
 "  youf  mouth,  but  that  which  is  good  to  the 
 
83  Natural  and  Spiritual  Rain. 
 
 «'  ufe  of  edifying."  Even  the  wicked  arc  fo- 
 far  the  better  for  the  reproofs  and  counfcls  of 
 the  righteous,  as  that  thereby  they  are  many 
 times  reftrained.  O  that  we  wxre  faithful,  in 
 this  matter  to  give  every  one  his  portion  !  And 
 let  them  who  fear  the  Lord  fpeak  often  one 
 to  another. 
 
 3.  God  makes  his  people  a  bkffing  to  others 
 by  their  example. 
 
 It  is  grating,  it  is  cutting,  to  hear  from  the 
 mouths  of  fome,  "  There  is  a  profeffor  of  re- 
 "  ligion :  fee  how  irregular  and  loofe   is  his 
 «  walk  ;  fee  what  liberty  he  takes  even  on  a 
 "  Lord's  day."     But,  my  friends-,  we  are  not , 
 to  follow  any  to  do  evil     If  we  would  be  a 
 bleffing  to  others,  let  us  fet  before  us  that  pat- 
 tern, w^hich  the  word  of  God  commands  and 
 commends.     Copy  after  Chrlft.     Be  ye  holy 
 and  humble ;  for  he  is  holy  and  humble  in 
 heart.     Once  more, 
 
 4.  God  makes  his  people  a  bleffing  by  their 
 a6ls  of  beneficence. 
 
 "Indeed 
 
Natural  and  Spiritual  Rain.  83 
 
 Indeed  too  many  profeiTors  are  "like  empty 
 **■  vines-,  they  bring  forth  fruit  to  themfelves.'* 
 The  gofpel  and  the  intereil  of  rehgion,  they 
 have  no  concern  to  maintain.  But  furely  it 
 v/ill  be  found,  that  if  God  fend  down  fliowers 
 of  bleffing  on  the  foul ;  if  he  thus  water  them, 
 they  will  water  others,  they  will  refrcili  their 
 bowels,  which  is  the  way  to  an  increafe  :  for 
 '*  he  that  waters  fhall  be  watered  himfelf.'* 
 The  ftreams  of  his  bounty  ihail  turn  to  good 
 account. 
 
 On  the  whole,  . 
 
 1.  In  how  dreadful  a  itatc  arc  all  the  un- 
 godly ! 
 
 They  are  like  barren  ground.  They  beat 
 thorns  and  briars,  are  ni2:h  unto  curfins:,  whoie 
 end  is  to  be  burned.  Some  are  direcfl  plagues 
 on  the  earth ;  and  all  the  unconverted  being  far 
 from  God,  are  his  abhorrence.  Even  under 
 the  preaching  of  the  word,  which  is  compared 
 to  rain,  what  numbers  of  profefTors  are  there, 
 whofe  hearts  are  hearts  of  {lone  !  The  word 
 makes  no  more  impreflion,  than  rain  does 
 G  3  upou 
 
84  Natural  and  Spiritual  Ram, 
 
 upon  a  rock;  but  runs  ofF  from  them,  and 
 gets  no  admiffion.  Inftead  of  receiving  it, 
 they  rather  refill  it.  They  have  rejeded  the 
 word  of  the  Lord,  and  what  wifdom  is  in 
 them  ?     And, 
 
 2.  If  we  would  be  made  real  bleflings  to 
 others,    and   ufeful   efpecially  to  their  fouls, 
 which  ought  to  be  the  grand  concern,  then 
 }et  us  be  fervent  in  prayer  for  heavenly  com- 
 munications, that  the  Lord  would  fend  down 
 fhowers  of  bleffings  on  us ;  that  our  fouls  may 
 flourifti  in  grace  and  holinefs ;  and  that  his 
 word  and  ordinances  may  be  as  the  clouds 
 which  pour  down  righteoufnefs. ,   Then  fliall 
 we  bring  forth  "  the  fruits  of  righteoufnefs 
 «  which  are  by  Jefus  Chrift  unto  the  praife 
 "  and  glory  of  God." 
 
THE  BENEFIT  OF  F.ARLY  DISCIPLINE. 
 
 SERMON     III. 
 
 >•■?«•»<; 
 
 LAMENTATIONS  III.  2/. 
 
 It  is  good  for  a  man,  that  he  hear  the  y  ale  hi  his 
 youth, 
 
 JEREMIAH  has  frequently  been  called  the 
 weeping  prophet.  And  there  were  two 
 things,  which  were  the  caufes  of  his  tears  ; 
 the  fins  of  the  people,  to  whom  he  prophefied, 
 and  the  dcfolations,  which  were  brought  on 
 his  country.  Both  are  mentioned  by  him  in 
 an  afFedling  paffage  of  his  prophecy.  "  If  ye 
 "  will  not  hear,  my  foul  Ihall  weep  in  fecret 
 "  places  for  your  pride  ;  and  mine  eyes  fhall 
 '*  weep  fore,  and  run  down  with  tears,  becaufe 
 '*  the  Lord's  flock  is  carried  away  captive." 
 Both  are  repeated  in  this  book  of  his  Lamen- 
 tations. 
 
 G3  The 
 
^ 
 
 86  The  Benefit  of  early  DifcipUne. 
 
 The  chapter  from  which  I  have  taken  my 
 text,  contahis  a  defcription  of  a  real  believer's 
 life,  which  is  made  up  of  affliclions  and  com- 
 forts, feats  and  hopes,  prayers  and  praifes.     At 
 one  time  the  prophet  cries  out,  "  My^trength 
 "  and  my  hope  is  periihed  from  the  Lord." 
 At  another,   "  The  Lord  is  my  portion,  faith 
 "  my  foul,  therefore  will  I  hope  in  him,  Thq 
 ''  Lord  is  good  to  them  that  wait  for  him,  to 
 ^'  the  foul  that  feeketh  him.     It  Is  good  that 
 "  a  man  fhould  both  hope  and  quietly  wait  for 
 "  the  falvation  of  the  Lord."     Whether  it  be 
 a  falvation  from  temporary  trouble,  or  a  final' 
 exemption  from  all  fm  and  forrow,  it  is  good 
 to  wait  with  patience  for  it.     Then  come  in 
 the  words  of  my  text ;  "  It  is  good  for  a  man, 
 "  that  he  bear  the  yoke  in  his  youth.*'     How 
 contrary  to  this  is.the  language  of  the  men  of 
 the  w^orld  !     Many  will  fay,  it  is  good  for  a 
 man  to  take  his  eafe,  to  eat  and  drink  and  be 
 merry ;  as  life  is  Ihort,  let  it  be  filled  up  with 
 pleafure,  as  if  that  palfage  were  to  be  taker;  m 
 a  literal  fenfe ;    ''  Rejoice,  O  young  man,  in 
 *'  thy  youth,  and  let  thine  heart  cheer  thee  in 
 *'  the  days  of  thy  youth,  and  w^alk  in  the  ways 
 *'  of  thine   heart,   and  in  the  fight  af  thine 
 
 *'  eyes  ;'* 
 
The  Benefit  of  early  Dlfcipline.  87 
 
 eyes;"  little  thinking  on  what  follows; 
 but  know  thou  that  for  all  thefc  things  God 
 fhall  bring  thee  into  judgment." 
 
 In  the  text  we  arc  to  confidcr, 
 
 FinsT,  What  is  intended  by  "  the  yoke." 
 
 SECo:NDLy,  What  is  it  for  a  man  **  to  bear" 
 
 It. 
 
 TfiTRDLY,   The  time  fpecified;    "  in  his 
 *^  youth ;"  and. 
 
 Fourthly,  The  utility  of  it ;  *'  it  is  good" 
 for  him. 
 
 First,  What  is  intended  by  the  yoke. 
 
 The  primary  meaning  of  the  word  in  this 
 palTagc  is  the  bondage,  which  the  jews  fuffer- 
 ed  in  Babylon.  God  commanded  tlic  prophet 
 to  "  make  bonds  and  yokes,  and  put  them  on 
 "  his  neck,  in  the  fight  of  the  people ;"  by 
 which  figns  and  emblems  they  were  given  to 
 undcrlland,  that  Nebuchadnezzar  would  come 
 and  carry  them,  and  make  them  fcrve  with 
 G  4  rigour. 
 
.88  The  Benefit  of  early  DifclpUne. 
 
 rigour.  "  The  yoke  of  my  tranfgreffions/* 
 fays  the  prophet  in  the  name  of  the  people  in 
 general,  '^  is  bound  by  his  hand ;  they  are 
 "  wreathed,  and  come  up  upon  my  neck." 
 Becaufe  of  their  tranfgrefiions,  the  Lord  bound 
 this  yoke  upon  them.  They  had  made  God 
 to  ferve  with  their  fms,  and  had  wearied  him 
 Svith  their  iniquities;  therefore  he  made  them 
 to  ferve  their  enemies  in  a  ftrange  land.  It  was 
 an  iron  yoke,  which  that  monarch  laid  very 
 heavily  both  on  the  ancients  of  the  people, 
 and  on  their  youths.  The  very  mention  of 
 this  fhould  excite  thankfulnefs  to  God,  that 
 our  lot  v/as  caft,  and  is  continued,  in  a  land  of 
 freedom,  under  a  mild  and  equitable  govern- 
 ment. We  know  nothing  of  that  tyranny  and 
 flavery,  which  our  anceftors  endured,  in  mat- 
 ters both  civil  and  ecclefisftical. 
 
 With  refped:  to  the  yoke  mentioned  in  the 
 •text,  which  it  is  good  for  a  man  to   bear  in 
 his  youth,  commentators  have  underftood  it  \n 
 a  double  fenfe, 
 
 1 .  For  that  religious  fervicc,  wklch  God  has 
 prefcribed  in  his  word,  or  that  courfe  of  obe- 
 dience, which  he  requires  of  us. 
 
 Thus 
 
The  Benefit  of  early  DifcipUne.  8Q 
 
 Thus   the  word  yoke  is  to  be  underftood, 
 when  the  prophet  fays,  "  i  will  gee  me  to  the 
 "  great  men,  and  will  fpeak  to  them  ;   for  they 
 **  have  known  the  way  of  the  Lord,  and  the 
 "  judgnents  of  their  God  ;  but  thcfe  have  alto- 
 **  gether  broken  tlx^yokc,  and  biuft  the  hojids'^ 
 What  is  called  the  way  ot  the  Lord,  and  the 
 judgments  of  God,  in  one  part  of  the  veri'e.  is 
 explained  in  the  other  to  be  the  yoke,  and  the 
 bonds  which  faflen  it  on  the  neck.    Tne  doc- 
 trine  and    the   commandmencs,    which    they 
 were  bound  by  the  divine  authority  to  obtbrve 
 and  do,  were  the  yoke  ^hich  the  Lord  put 
 upon  them ;  but   through   the   infidelity  and 
 pride  of  their  hearts,  they  would  not  bear  it. 
 They  were  determined  to  go   on,   gratifying 
 their  fcnfual  lufts  and  appetites,  and  would  by 
 no  means  be  rcftrained.     The  word  is  alfo  to 
 be  undcrftood  in  this   fcnfe,  where  our  Lord 
 Jefus    Chrilt    fays,    "  Take    my    yoke    upon 
 "  you  ;"  receive  my  doctrine,  and   obey  my 
 will.     He   calls  the  laws  and  ftatutes   of  his 
 kingdom  his  yoke   and  his  burthen,  and   fays, 
 *•*  they  are  eafy  and  light."     So  they  were,  in 
 oppofition  to  that  yoke,  which  the  ibribes  and 
 pharifees  laid  upon  the  people  ;  for  they  bcuid 
 
 heavy 
 
00  The  Benefit  of  early  DifcipUne. 
 
 heavy  burthens,  and  grievous  to  be  borne,  and 
 laid  them  on  men's  ihoulders.  So  they  are 
 likewife,  in  oppofition  to  the  fervitude  of  fm 
 and  fatan. 
 
 The  will  of  Chrift  is  compared  to  a  yoke, 
 as  it  is  bound  upon  us  by  him  who  is  our  Lord 
 and  fovereign.  I  mean,  that  we  are  under 
 obligation  *'  to  do  all  things  whatfoever  he  has 
 '*  commanded  us."  And  they  who  are  m.ade 
 "  willing  in  the  day  of  his  power,"  experience 
 ^*  his  yoke  to  be  eafy,  and  his  commandments 
 "  not  to  be  grievous."  There  is  far  more  real 
 pleafure  and  fatisfadlion  to  be  found  in  the 
 ways  of  godlinefs,  than  in  the  ways  of  iniquity. 
 But  where  corrupt  nature  is  unfubdued,  the 
 obedience  which  the  Lord  requires  is  irkibme 
 and  painful.  It  is  accounted  an  intolerable 
 yoke.  And  how  often  do  we  fee  this  to  be  the 
 cafe  both  of  the  rich  and  of  the  poor.  Tell 
 them,  that  it  is  their  duty  and  their  priviieg-e 
 alfo  to  be  religious,  **  to  deny  ungodlinefs  and 
 "  wordly  lufts  ;  and  to  live  foberly,  righteoully, 
 *'  and  godly  in  the  world  ;"  "  Thefe  are  hard 
 *^  fayings,  who  can  hear  them  ?"  It  is  a  yoke 
 upon  the  neck  of  their  lufts ;  fuch  a  reftraint, 
 
 that 
 
The  Benefit  of  early  D'lfdpllne.  OX 
 
 tiiat  they  cannot  endure  it.    Many  young  per- 
 ibns  particularly  think   themfelves  wifer  than 
 their  parents  and  teachers.     They  are  impa- 
 tient of  contradiftion.     The  good  inftrudion 
 >vhich  they  receive,   is  as  galling  as  a  yoke ; 
 end  they  will  not  conae  under  it.     It  is  indeed 
 a  yoke  upon  their   inordinate  afFeaions,  and 
 their  irregular  adions,   defigned  to  keep  them 
 within  the  bounds  of  reafon,  confcience,  and 
 religion.     But  they  have   loved  pleafure,  and 
 after  it  they  will  go.     It  is  in  their  own  con- 
 ceit, innocent  freedom  ;   but  in  the  fight  of 
 God  and  all  good  men,  it  is  the  way  to  de- 
 ftrudion.     In  this  fenfe,   it  is  good  for  a  man 
 that  he  bear  the  yoke  in  his  youth,  to   be  m 
 fubjecl:ion  to  the  revealed  will  of  God,  and  to 
 ferve  the  Lord  Jefus  Chrift  ;  for  he  commands 
 nothing  but  what  tends  to  promote  our  trueft 
 intcreft  and  happincfs  ;   he  prohibits  nothing, 
 but  what  is  injurious  to  the  foul,  and  in  the 
 end  will  prove  its  ruin.     1  proceed  to  ftiew, 
 
 » 
 
 2.  That  by  the  yoke  here  mentioned  is  to 
 be  underftood  afflidion. 
 
 This 
 
Q2  The  Benefit  of  early  ly'ifapTine. 
 
 This  feems  to  be  the  chief  fenfe,  the  lead- 
 ing idea,  becaufe  the  prophet  is  fpeaking  of  the 
 captivity.  "  I  am  the  man,"  he  fays,  f'  who 
 "  have  feen  afflidion  by  the  rod  of  his  wrath," 
 meaning  that  great  tribuktion  which  God  in 
 his  righteous  anger  inflicted  on  the  difobedient 
 jews.  Now,  this  is  applicable  to  trouble  in 
 general,  whether  it  be  perfonal,  or  relative,  pain 
 and  iicknefs  of  body,  loiles  in  bufmefs,  or 
 difappointments  and  contradictions  from  thofe 
 with  whom  we  have  to  do.  More  efpecially 
 let  it  be  underftood  of  bodily  illnefs,  to  which 
 youth  as  well  as  age  is  liable.  It  is  a  yoke 
 laid  on  and  kept  on  by  the  hand  of  God  fo 
 long  as  he  knows  to  be  neceflary  ;  and  what- 
 ever means  are  ufed  for  removing  it,  his  time 
 mufl  be  waited  for.  Every  one  fees  the  pro- 
 priety of  this  metaphor.  Afflidion  is  a  yoke, 
 for  it  is  burthenfbme  to  nature.  And  when  it 
 is  firft  laid  on,  too  many  are  like  a  bullock  un- 
 accuftomed  to  it.  Under  unfandlificd  afflic- 
 tions they  kick  againft  God ;  and  becaufe  they 
 cannot  reach  him,  they  are  fretful  and  quarrel- 
 fome  with  all  around  them.  It  is  a  yoke  alfo 
 upon  the  befl  of  men,  fo  far  as  it  is  tedious  to 
 
 flclh 
 
The  Benefit  of  early  Difc'tplhie.  QS 
 
 ficfli  and  blood.  In  a  few  verfes  after  the  text, 
 it  is  faid,  "  Though  he  caufe  grief,  yet  he  will 
 <'  have  compaffion  according  to  the  multitude 
 "  of  his  mercies."     God  caufes  grief,  when  he 
 puts  on  the  yoke.    We  all  know^  that  foul 
 and  body  acft  upon  each  other.    As  when  one 
 member  fuffers,  all  the  members  fuffer  with 
 it,  fo  the  immortal  part  fliares  in  the  trouble. 
 Thus  the  apbftle  fays,  "  No  chaftening  for  the 
 ''  prefent  feemcth  to  be  joyous  but  grievous  ;" 
 it  is  really  fo.    Correction  cannot  be  joyous  on 
 its  own  account,  or  for  its  own  fake.  Who  de- 
 fires  to  be  afflided  in  any  form  ?    We  all   do 
 what  is  in  us  to  get  rid  of  it,  but  none  can  bid 
 it  welcome.     A  time  of  affliftion  cannot  but 
 be  a  feafon  of  grief  and  forrow.     On  fome  the 
 yoke  is  heavily  laid  ;  yet  when  compared  with 
 what  many  have  experienced,  it  is  light.  God 
 is  pleafed  to  keep  it  upon  fome  for  a  long  fea- 
 fon.    Nevcrthelcfs,  compared  with  others,  it 
 is  but  for  a  momxnt.     O  how  fmall  a  rnoment 
 compared  with  eternal  ages  ! 
 
 Well ;  affliaion  is  a  yoke  which  all  men  in 
 a  greater  or  lefs  degree  experimentally  know  ; 
 
 but 
 
©4  The  Benefit  of  early  DtfctpUne. 
 
 Vut  in  the  fenie  of  the  text  very  few  bear  it  J 
 which  brings  me. 
 
 Secondly,  To  fliew  what  it  is  for  a  man 
 to  hear  the  yoke* 
 
 If  by  the  yoke  we  underftand  the  dodrine 
 or  will  of  God  revealed  in  the  fcriptures,  then 
 by  bearing  it,  the  fame  thing  is  meant,  as  that 
 which  our  Lord  fpeaks  of  in  the  fore-cited  paf- 
 fage  ;  "  Take  my  yoke  upon  you/*  The  word 
 in  the  Hebrew  anfwers  to  the  word  in  the 
 Greek,  and  may  be  rendered  to  take  tip.  It  is 
 good  for  a  man  that  he  take  up,  or  fubmit  to 
 the  difcipline  of  the  divine  word.  Now  thi« 
 fuppofes> 
 
 1.  That  the  fpirit  st^  man  is  fubdued,  and 
 conformed  to  that  which  God  requires  in  his 
 word. 
 
 We  are  all  naturally  diffident  of  the  heavenly 
 "Yilion.  Sinners  in  an  unconverted  flate  fay  in 
 tl^eir  hearts  and  pradice,  "  Let  us  break  theii' 
 **  bands  afunder,  and   caft  away  their  cords 
 
 ^'  from 
 
The  Benefl  of  early  DifcipUne.  gS 
 
 *'  from  us."  They  will  not  cordially  believe 
 what  the  Lord  has  fpoken  ;  and  therefore  they 
 will  not  bend  to  the  dodlrines  and  laws  of  his 
 word.  There  can  be  no  bearing,  no  taking  his 
 yoke  upon  us,  until  the  pride  of  the  heart  be 
 brought  down ;  as  the  apoftle  fpeaks,  "  The 
 *'  weapons  of  our  warfare  are  mighty  through 
 ''  God,  to  the  pulling  down  of  ftrong  holds, 
 "  cafting  down  imaginations,  and  every  high 
 "  thing  that  exalteth  itfelf  againft  the  know- 
 *'  ledge  of  God,  and  bringing  into  captivity 
 **  every  thought  to  the  obedience  of  Chrifl." 
 
 2.   To  bear  the  yoke  is  willindy  to  come 
 under  the  government  of  the  word. 
 
 Believing  that  what  is  repealed  in  fcripturc 
 is  indeed  the  word  of  God,  and  not  of  men, 
 they  therefore  bow  to  his  authority  with 
 all  readinefs,  and  receive  it  with  mceknefs. 
 They  do  not  bring  a  preconceived  fcheme  to 
 the  fcripturcs,  and  fay,  "  So  far  as  they  agrc^ 
 *'  to  my  apprehcnfions,  we' will  believe  them.'* 
 Bat  they  are  convinced  by  the  Koly  Spirit,  that 
 it  is  their  duty  to  credit  whatever  truths  the 
 word  of  God  reveals,  even  though  they  can- 
 not 
 
QO  The  Benefit'  of  early  Dtfclplhte. 
 
 not  comprehend  them  with  their  finite  pow- 
 ers. And  moreover,  however  contrary  the 
 commandments  of  God  are  to  the  lufts  of  the 
 ilcili,  yet  they  will  make  them  the  rules  of 
 their  condu(!Jl  towards  both  God  and  men. 
 "  They  obey  from  the  heart,"  as  the  apoftle 
 fays,  "■  that  form  of  dodrine,  which  is  de- 
 *'  livcred  to  them." 
 
 If  again  the  word  yoke  fignifies  afHi6]:ion,'\ 
 then  to  bear  it  is,  as  our  Lord  fays,  to  "  take 
 *'  up  our  crofs,"  to  endure  with  patience  any 
 and  every  trouble  which  is  impofed  upon  us  by 
 the  providence  of  God,  whether  it  arife  more 
 immediately  from  himfelf,  or  from  the  fubtle-- 
 ty  and  violence  of  men. 
 
 To  bear  the  yoke  of  affliction  implies, 
 
 3 .  That  we  difcern  and  acknowledge  the 
 Lord  himfelf,  as  him  who  has  brought  it  upon 
 us.  **  Who  gave  Jacob  for  a  fpoil,  and  Ifrael 
 "  to  the  robbers  ?  Did  not  the  Lord,  he 
 againil  whom  they  fmned  ?  Yes.  Becaufe 
 thej  were  not  obedient  to  his  law,  he  ftirred 
 up   their   advcrfarics   againft   them.     When 
 
 Shimei 
 
'Tlie  Benefit  of  early  DifcipUne.  07 
 
 Shimei  curfcd  and  reviled  David,  the  good 
 man  looked  beyond  fecond  caufes,  and  kept 
 his  eyes  fixed  upon  the  Lord,  who  fent  the  af- 
 flidiion.  When  Job  was  bereaved  of  his  fub- 
 ftance  and  his  children  at  the  fame  time,  he 
 faid,  "■  The  Lord  gave,  and  the  Lord  hath 
 "  taken  away ;  bleffed  be  the  name  of  the 
 "  Lord."  Let  the  trial  be  what  it  will,  with. 
 which  we  are  exercifed,  a  proper  fenfe  of  the 
 hand  of  God  will  greatly  help  to  filence  our 
 murmurings.  "  Be  ft  ill,  and  know  that  I  am 
 "  God." 
 
 2.  To  bear  the  yoke  of  affliction  is  to  fubmit 
 ourfelves  to  the  fovereign  will  of  divine  Provi- 
 dence. 
 
 The  Difpofcr  of  all  events  does  according  to 
 his  pleafure.  He  executes  his  purpofes  at  the 
 time,  and  in  the  way,  which  he-knows  to  be 
 beft.  It  highly  becomes  us  to  fay,  "  He  is  wife 
 '*'  in  heart  and  mighty  in  ftrength  :  Who  ever 
 "  hardened  himfelfagainfthim,  andprofpered?** 
 Inftcad  of  hardening  ourfelves  againft  him,  we 
 will  meekly  and  quietly  endure  any  trouble  or 
 calamity  he  lays  upon  us.     He  has  authority 
 
 H  over 
 
'98  The  Benefit  of  early  DlfclpUne. 
 
 over  us,  and  a  right  to  afflidl  us  in  the  rnofl 
 tender  part.  But  be  the  crofs,  or  the  yoke> 
 ever  fo  burdenfome,  it  is  both  our  duty,  and 
 tMx  comfort>  to  be  refigned  to  it,  and  to  fay> 
 **  Let  the  Lord  do  to  us  that  which  is  good  in 
 '*  his  fight."  ""  I  will  bear  the  indignation  of  the 
 *'  Lord,  becaufe  I  have  fmned  againft  him." 
 
 I  now  pafs  on 
 
 Thirdly,  To  confider  the  time  here  fpeci- 
 fied,  when  it  is  good  for  a  man  to  bear  the 
 yoke  ;   "  in  his  youth." 
 
 As  we  have  taken  the  word  "  yoke"  in  two 
 fenfes,  fo  we  mufh  adjufl  the  meaning  under 
 the  prefent  head.  •C 
 
 1.  The  younger  part  of  life  is  the  fitteft  fea* 
 fon  for  the  ffrrvice  of  God. 
 
 The  yoke  of  religion  cannot  be  borne  too 
 foon.  What  an  encomium  does  the  apoftle 
 give  to  Timothy :  "  From  a  child  thou  hail 
 *'  known  the  holy  fcriptures."  Happy  is  that 
 family,  where  parents,  from  love  to  the  fouls  of 
 
 their 
 
The  Benefit  of  early  Dlfdpune.  ^Q 
 
 their  children,   inftrud:  them   in  the  know- 
 ledge of  the  truth,  and  teach  them  their  duty 
 to  God  and  man.     "  Train  up  a  child  in  the 
 *'  way  he  fliould  go ;  and  w^hen  he  is  old,  he 
 "  will  not"  ordinarily  "  depart  from  it."  Many 
 have   blelTed   God   for  a  religious  education, 
 Xvhich  has  proved  the  means  of  converfion. 
 Indeed   "  childhood   and   youth   are  vanity." 
 Yet  it  is  the  bell  time,  in  which  to  remember 
 their  Creator,  and  devote  themfelves  to  his  fear 
 and  fervice.     Some  of  you  know  this  by  ex* 
 perience.      You  wxre  enabled  through  grace 
 to  feek  the  Lord,   and  call  upon  him  in  early 
 life.  And  inftead  of  repenting,  that  you  "  feared 
 "  the  Lord  from  your  youth,"  is  it  not  your 
 heart's  defire  and  prayer  to  God,  that  others 
 may  begin  fooner  than  you.?     Confider,  my 
 young   friend,    w^hether   you    arc   a   child    at 
 home,  or  a  fervant  abroad,   if  you  be  not  a 
 child  of  God,  and  a  fervant  of  the  Lord  Jefus 
 Chrill:,  3-0U  arc  in  a  fmful  and  miferable  ftate. 
 And  how  unreafonable  a  part  are  you  ading, 
 to  give  the  prime  -of  your  days,  and  the  begin- 
 ning of  your  ftrength,  to  your  adverfary  the 
 devil,   who  fuggefts  to  you,  that  it  is  time 
 enough  fevcral  years  hence  to  mind  the  con- 
 
 H  2  cern? 
 
1 00        The  Benefit  of  early  DifctpUne. 
 
 cerns  of  religion  :  whereas  you  know  not  but 
 "  this  night  your  fouls   may  be  required  ot 
 *^  you.'*     Does  not  your  own   confcience  tell 
 you,  that  now  the  powers  of  nature  are  adive 
 and  vigorous,  and  while  you  are  free  from  the 
 anxious  cares  of  the  world,  this  is  the  moil  pro- 
 per time  to  be  mindful  of  God,  of  your  fouls, 
 and  eternity  ?     O  be  perfuaded  to  hearken  to 
 the  voice  of  Chrift,  who  fays,  "  I  love  them 
 *'  that  love  me,  and  thofe  that  feek  me  early 
 «  fhali  find  me."     It  you  find  him,  you  find 
 the  lite  of  your  foul  for  ever.     But  if  you  be 
 determined  to  go  in  the  way  of  your  heart,  and 
 in  the  fight  of  your  eyes,  you  may  rejoice 
 now,  but  you  will  mourn  and  lament  here- 
 after. 
 
 2.  Youth  is  the  fitteft  feafon  to  bear  the  yoke 
 of  affliction. 
 
 Take  it  in. a  natural  fenfe  ;  and  when  bo- 
 dily ftrength  is  firm,  and  the  animal  fpirits  are 
 lively,  the  yoke  is  borne  with  greater  eafe, 
 than  when  the  infirmities  of  years  are  added  to 
 it.  Then  "  the  grafshopper  of  itfelf  is  a  bur- 
 "  then.'*     But  efpecially  in  a  religious  fenfc  ; 
 
 tlcverc 
 
The  Benefit  of  early  Djfdpihte.  101 
 
 there  are  fome  whom  the  Lord  has  deeply  af- 
 flicted in  their  youth ;  who  from  that  time 
 cried  unto  him  as  their  Father  and  their  God. 
 When  they  were  going  aftray  into  forbidden 
 paths,  he  put  the  yoke  upon  them,  and  turned 
 them  back  to  himfelf  by  the-  hand  of  his  pro- 
 vidence and  grace.  Manailch  was  taken  among 
 the  thorns ;  and  when  he  was  in  affli<5lion,  he 
 befought  the  Lord,  and  he  heard  him.  This 
 brings  me. 
 
 Fourthly,  To  ftiew  the  utiUty  of  a  man's 
 bearing  the  yoke  in  his  youth.  ''  It  is  good 
 *'  for  him." 
 
 If  we  underftand  by  the  yoke,  the  rule  of 
 our  duty,  it  is  beyond  all  contradidion,  moil 
 beneficial  for  any  one  to  pradife  it  in  the 
 morning  of  life.  It  is  to  lay  up  a  (lock  of  ex- 
 periences for  future  time.  That  yaluable  com- 
 mentator, Mr,  Henry,  obferves,  that  ''  to  en- 
 *'  gage  in  rehgion  betimes  M'ill  make  duty 
 *'  more  acceptable  to  God,  and  more  eafy  to 
 **  themfelves."  Certainly  it  redounds  more  to 
 his  glory,  and  conduces  to  their  greater  com- 
 fort. It  is  not  in  vain  to  fervc  God ;  it  is 
 not  unprofitable  to  pray  to  him  and  keep  his 
 H  3  ordinances 
 
102        The  Benefit  of  early  T)tJc'ipTme, 
 
 ordinances  at  any  time ;  leaft  of  all  in  the 
 time  of  youth.  Are  there  not  inftances  of 
 aged  chriftians,  who  can  look  back  on  many 
 years,  and  fay,  It  was  good  for  us  that  we 
 knew  the  grace  of  God  in  our  youth  ?  It  was 
 their  prefervative  from  youthful  lufts,  and  that 
 which  engaged  them  to  w^alk  in  w^ifdom's 
 ways,  which  wxre  w^ays  of  pleafantnefs.  When 
 they  were  tempted  to  evil,  they  could  not,  they 
 would  not  comply,  becaufe  of  the  fear  of  God, 
 
 Again ;  if  by  the  yoke  we  underftand  afflic- 
 tion, does  not  experience  prove,  that  it  has 
 been  productive  of  much  fpiritual  advantage, 
 to  bear  it  in  the  days  of  youth  ?  Some  young 
 perfons  have  been  thankful  to  God,  that 
 bodily  afflictions  were  fan6tified  to  the  good 
 of  their  fouls.  Terrified^w^ith  the  thoughts 
 of  dying,  and  of  appearing  before  God,  the 
 Holy  Spirit  has  put  them  on  enquiring  after 
 Chrift  and  falvation,  and  wrought  in  them  a 
 hope,  that  there  was  mercy  for  them  ;  fo  thaf 
 they  can  fay  with  the  pfalmift,  "  It  is  good  for 
 "  me,  that  I  have  been  afflided,  that  I  might 
 *•'  learn  thy  statutes," 
 
 Upon- 
 
TJie  Benefit  of  early  DlfcipJhie.         103 
 
 Upon  the  whole  ;  from  what  has  been  faid, 
 wc  may  fee  the  highefh  reafon  to  acquiefce  In 
 the  will  of  God.  It  is  good  for  us  to  comply 
 with  his  will,  as  it  is  revealed  in  his  word ;  for 
 he  reveals  every  thing  there,  w^hich  advances 
 pur  eternal  welfare.  It  is  good  for  us  to  fub- 
 mit  to  the  will  of  his  providence,  for  he  does 
 all  things  well.  Now  that  the  yoke  of  his 
 commandments,  and  the  yoke  of  afflidion,  may 
 be  borne  with  a  becoming  fpirit,  both  in 
 youth,  and  in  years  ;  that  is,  with  cheerfulncfs 
 and  rciignation  ;  let  us  remember  that  gra- 
 cious promife,  and  plead  it  at  the  throne  of 
 grace,  "  As  thy  days,  fo  fliall  thy  llrength  be." 
 Whether  it  be  a  time  of  obedience,  or  a  time 
 of  trial,  "  the  Lord  is  ready,  as  w^eli  as  able,  to 
 "  ftrengthcn  us  with  all  might  by  his  fpirit  in 
 **  the  inner  man."  Let  our  hearts  then  be  lift- 
 ed up,  while  we  cry  unto  him,  that "  his  grace 
 *^  may  be  fufficicnt  for  us,  and  his  ftrcngth 
 "  made  perfect  in  our  weaknefs," 
 
THE  CONVERSION  OF  MANASSEH. 
 
 S  E  R  M-0  N    IV. 
 
 »®<:o«« 
 
 2   CHRONICLES  XXXIII,   11,   12,   13. 
 
 Wherefore  the  Lord  hrotight  upon  them  the  cap- 
 talus  of  the  hofl  of  the  king  of  AJfyria,  who 
 took  Manaffeh  among  the  thorns,  a?id  hound  htm 
 with  fetters,  and  carried  him  to  Bahyloji.  And 
 when  he  was  In  aff,l6ilon,  he  hefotight  the 
 Lord  his  God,  and  humWed  hlmfef  greatly 
 hefore  the  God  of  his  fathers,  and  prayed  unto 
 him  :  and  he  was  intreated  of  him,  and  heard 
 his  fuppUcatlon,  and  brought  him  again  to  Je- 
 rufalem  Into  his  kingdom.  Then  Manaffeh 
 knew  that  the  Lord  he  was  God, 
 
 MY  defign,  from  thefe  words,  is  to  fet  be- 
 fore you,  the  account  which  is  recorded 
 of  the  converfion  of  as  great  a  {inner,  as  ^ny 
 mentioned  in  the  book  of  God.     Manaffeh 
 
 was 
 
106  The  Converjton  of  ManaJJeli. 
 
 was  the  Ion  of  Hezekiah,  that  eminently  good 
 king  of  Judah,  who  feared  God  above  many. 
 A  circumftance  is  mentioned  in  2  Kings  xx. 
 of  this  excellent  man,  which  is  \ery  peculiar. 
 '*  The  Lord  added  to  his  days  fifteen  years," 
 during  which  term  Manaffeh  was  born.  It 
 was  about  the  third  year  of  the  fifteen.  For 
 when  Hezekiah  died,  Manaffeh  fucceeded  him 
 in  the  throne,  being  twelve  years  of  age.  As 
 w^e  do  not  read  of  his  having  another  fon,  that 
 which  is  very  remarkable  is  this  :  If  Hezekiah 
 had  been  cut  off  by  death,  when  his  difeafe 
 w^s  in  its  own  nature  mortal,  the  line  of  Da- 
 vid muft  have  been  broken,  and  the  promife  of 
 the  Meffiah  in  his  family  left  unfulfilled.  I 
 am  ready  therefore  to  think,  when  Hezekiah 
 wept  fore,  and  prayed  to  the  Lord,  on  his 
 being  told  by  the  prophet  Ifaiah,  that  he  fhould 
 die  ;  that  the  good  king  was  the  more  folicitous 
 for  his  recovery,  not  only,  becaufe  the  tranquil- 
 lity of  his  kingdom  was  then  difturbed,  and 
 Jerufalem  befieged  by  his  enemies,  but  alfo, 
 becaufe  he  had  at  that  time-  no  fon  to  fucceed 
 him,  and  confequently,  the  promife  of  the 
 Mefliah  in  the  familv  of  David  would  have 
 been  defeated. 
 
 This, 
 
The  Converpon  of  Manajfch.  I07 
 
 This,  however,  is  certain.  ManaiTeh,  as  foon 
 as  his  good  father  a\  as  dead,  though  but  twelve 
 years  of  age,  did  that  which  was  evil  in  the 
 fight  of  the  Lord,  after  the  abominations  of  the 
 heathen.  While  Hezekiah  was  living,  no 
 doubt  he  2:ave  his  fon  the  beft  inftrudions, 
 and  poured  out  many  prayers  for  his  foul ;  but 
 all  feemed  to  be  loft.  They  who  hated  the  re- 
 formation, which  Hezekiah  had  undertaken  in 
 his  kingdom,  took  the  firft  opportunity  to  infi- 
 nuate  vile  principles  into  the  mind  of  the 
 young  king ;  and  his  depraved  nature  readily 
 imbibed  them.  Here  then  the  common  ob- 
 fervation  was  verified,  that  grace  does  not 
 come  by  inheritance,  or  run  in  the  blood.  In 
 a  thoufand  inftances  it  is  feen,  that  children, 
 fome,  while  their  parents  are  alive,  and  others, 
 after  they  are  dead,  throw  off  their  former  re- 
 ftraints,  and  join  hand  in  hand  with  the  wick- 
 ed. Such  cannot  fui  at  fo  cheap  a  rate,  as 
 they  who  never  had  a  religious  education.  la 
 every  one  by  nature  there  is  a  ftronger  propen- 
 fity  to  hearken  to  evil  advifers,  than  to  good. 
 
 The  facred  hiftory  further  informs  us,  how 
 deeply  corrupted  ManalTeh  made  himfelf.     He 
 
 not 
 
103  The  Qonverjlcn  of  Manajfeli, 
 
 not  only  exceeded  in  wickednefs  the  bad  kings 
 of  Ifrael  and  Judah,  but  became  worfe  than  the 
 heathen  kings  round  about.  I  ihall  not  enu- 
 merate the  feveral  fpecies  of  abominations 
 which  are  mentioned,  but  only  that  of  mur- 
 ther,  which  he  carried  to  the  greateft  height ;  fo 
 that  "  he  filled  Jerufalem  with  blood  from  one 
 *'  end  to  the  other."  Of  this  crying  iniquity 
 wc  read,  that  *'  the  Lord  would  not  pardon  it.'*' 
 We  have  the  meaning  in  another  place,  where 
 the  Lord  threatens,  ^'  I  will  caufe  them  to  be 
 *^  removed  into  all  the  kingdoms  of  the  earth, 
 "  becaufe  of  Manaileh  the  fon  of  Hezekiah,  king 
 "  of  Judahjfor  that  which  he  did  in  Jerufalem," 
 Though  the  Lord  pardoned  Manaffeh  on  his 
 repentance,  yet  his  fliedding  blood  was  a  na- 
 tional crime.  Many  were  concerned  with  him 
 in  this  tragical  work.  And  therefore  it  was 
 charged  upon  the  land,  crying  for  public  judg- 
 ment. We  fee  here,  to  what  an  extent  of 
 wickednefs  a  man  may  be  carried  by  his  lufts, 
 and  yet  be  made  a;t  length  a  monument  of 
 faying  mercy. 
 
 But  were  there  none  of  Manaffeh's  fubje(?ls 
 in  the  midfl  of  his  career,  who  gave  him  re- 
 proof 
 
The  QonverJio7i  of  ManaJJeh.  \  of 
 
 proof  and  admonition  ?    Yes  ;   the  Lord  fpakc 
 to  him,   and   to   his   people  who  joined  with 
 him  in  his  abominations  ;  but,  it  is  faid,  they 
 would  not  hearken.    Prophets  there  were,  who 
 called  to  repentance,  and  denounced  the  judg- 
 ments of  heaven  ;    and  perhaps  others  united 
 with  them  ;  but  a  deaf  ear  was  turned  to  all 
 the  warnings  given.     And  is  not  this  the  cafe 
 of  many  fmncrs   under  the   gofpel,   notwith- 
 flanding  they*  are  told  with  all  faithfulnefs,  of 
 the  peril  of  their  tranfgreffions,  and  what  the 
 end  will   be  of  them  that  go  on  in  their  tref- 
 pafles  ?     Their  hearts  are  obftinate,  and  they 
 will  not  believe. 
 
 Let  us  next  obferve  the  method  which  the 
 Lord  took,  to  bring  about  the  converfion  of 
 Manaflch.  "  Wherefore  the  Lord  brought 
 *'  upon  them,"  upon  the  king  and  his  people, 
 "  the  captains  of  the  hoft  of  the  king  of  AiTy- 
 "  ria,  who  took  ManaiFch  among  the  thorns, 
 "  and  bound  him  with  fetters,  and  carried  him 
 ''  to  Babylon."  The  king  of  AiTyria  here 
 mentioned  was  Efarhaddon,  the  third  fon  of 
 Sennacherib,  who  reigned  in  his' father's  ftead. 
 It  is  not  probable,  that  he  fliould  fend  his  offi- 
 cers 
 
ilO  The  Converjion  of  ManaJJeh, 
 
 ccrs  with  their  troops  to  take  ManalTeh  captire, 
 becaufe  of  his  abominable  wickednefs ;  but  it 
 was  the  Lord  whom  ManaiTeh  prevoked,  who 
 fent  them  ;  they  were  the  rod  of  his  anger, 
 and  the  ftafF  off  his  indignation.  When  they 
 approached  Jerufalem,  who  can  defcribe  the 
 terror  into  which  the  inhabitants  were  thrown  ? 
 They  had  no  ppwer  to  make  refinance.  And 
 as  for  ManafTch  their  king,  he  was  wholly  dif- 
 pirited,  and  fled  to  a  place  for  fecurity,  which 
 is  faid  to  be  "  among  the  thorns ;"  an  expref- 
 fion,  which  I  cannot  fuppofe,  as  fome  do,  is  to 
 be  underftood  in  a  figurative  fenfe,  that  he 
 was  perplexed  in  his  counfels,  and  embarrafled 
 in  his  affairs ;  as  we  fay  of  a  man  in  difficul- 
 ties, he  is  in  the  briars.  For  though  this  was 
 really,  the  cafe,  that  he  did  not  know  how  to 
 extricate  himfelf,  yet  by  the' thorns,  I  appre- 
 hend, fome  place  is  to  be  underftood,  where 
 bullies  and  brambles  grow,  among  which  he 
 imagined,  he  fhould  be  unfeen,  and  unfought.. 
 The  fame  word  we  have  in  another  paffage, 
 which  may  help  to  explain  the  text.  "  When 
 "  the  men  of  Ifrael  faw  that  they  were  in  a 
 "  flrait,  for  the  people  were  diflreffed,  becaufe 
 "  the  Philiilines  gathered  themfelves  together 
 
 "  againfl 
 
The  Con'vsrjion  of  ManaJTcli,  \\\ 
 
 *'  a2;ainft  them,  then  the  people  did  hide 
 ''  themfclves  in  caves,  and  In  tliichts,  and  in 
 *'  rocks,  and  in  high  places,  and  in  pits."  In 
 like  manner,  when  the  Affyrians  fet  thcmfelves 
 in  battle  array  againft  Jerufalem,  ManaiTch  got 
 away  as  faft  as  he  could  to  a  thicket,  a  piece  of 
 ground  all  grov.n  over  with  thorns,  prefuming 
 that  the  enemy  would  little  fufpcd;  his  being 
 there.  But  when  they  entered  his  palace,  and 
 did  not  find  him,  they  fent  out  parties  every 
 way,  and  at  length  he  was  difcovercd,  where 
 he  thought  himfcif  perfedly  fafe.  Being  now 
 taken,  he  was  confined  clofer  than  ever;  {ov 
 they  bound  him  with  fetters,  or  chains;  and 
 in  this  flavifli  fiiate  they  carried  him  to  Ba- 
 bylon. It  is  all  conjecflure,  how  Jong  he 
 had  reigned  before  this  trouble  happened  to 
 him.  But  we  are  fure,  that  it  did  not  happen 
 by  chance  ;  for  it  is  faid,  ''  the  Lord  brought 
 *'  it  upon  him."  It  is  likewife  me^e  conjec- 
 ture, how  long  he  was  kept  a  prifoner  in  Baby- 
 lon. But  of  this  we  are  certain  ;  it  was  the 
 method  which  the  Lord  was  pleafcd  to  take,  in 
 order  to  bring  him  to  himfelf ;  fo  that  he  was 
 lent  into  captivit}"  for  his  fpiritual  good. 
 
 I  fhali 
 
1 1 2  Th^  Converjio?!  of  ManaJJeh. 
 
 I  fhall  now  lay  before  }'ou  the  feveral  expref- 
 fion-s  whereby  his  converfion  is  defcribed.  Some 
 things,  however,  of  high  moment  are  previoufly 
 to  be  obferved. 
 
 1 .  We  are  not  to  fbppofe,  that  Manaffeh's 
 afflidiion  was  any  more  than  the  occafion,  or 
 the  means  of  his  converfion. 
 
 If  afiliclions  of  themfelves  were  capable  of 
 turning  the  heart  of  a  fnmer,  how  comes  it  to 
 pafs,  that  every  fmner's  heart  is  not  turned, 
 when  he  is  afflicted  ?  Yea,  is  it  not  frequently 
 the  cafe,  that  many  grow  worfe  ?  Their  paf- 
 fions  become  more  turbulent ;  they  are  ''  like 
 "  a  wild  bull  in  a  net."  It  may  be  faid  of 
 them,  as  it  was  of  that  wiqjied  king,  Ahaz,  that 
 "  in  the  time  of  their  difhrefs,  they  trefpafs  yet 
 "  more  againft  the  Lord."  And  to  them  God 
 might  fay,  as  he  faid  to  the  jews  by  the  pro- 
 phet Ifaiali  ;  "  Why  fliould  ye  be  ftricken  any 
 "  more  ?  ye  will  revolt  more  and  more."  It  is 
 true,  there  is  fomething  in  affliction,  w^hich  has 
 a  tendency  to  m.ake  the  moil  abandoned  wretch 
 thoughtful  and  ferious  ;  for  there  is  a  con- 
 fcience  in  man,   which  fometimes  alarms  his 
 
 fears 
 
TJle  Co7ivcrjto?i  of  Mmiajph.  115 
 
 fears  of  death  and  eternity.  But  it  is  not  in 
 the  power  of  the  feveieft  rod,  or  of  tjsfc  heavieft 
 affliction,  to  bring  any  man  from  his  wander- 
 ings home  to  God  ;  for  if  that  were  the  cafe, 
 then  the  effed  would  be  accompHfhed  in  every 
 One.     Therefore, 
 
 2.  It  muft  be  acknotvlcdgcd,  that  it  was  the 
 Lord,  who  turned  the  heart  of  Manaffeh  from 
 the  evil  of  his  way; 
 
 Before  he  fought  the  Lord,  and  humbled 
 hirafelf,  the  Lord  had  been  at  work  upon 
 him.  I  fpcak  not  no\^  in  order  of  time  but 
 of  nature,  for  the  captivity  into  which  he 
 was  brought,  was  made  the  occafion  or  the 
 means  of  his  converfion.  It  w^as  the  Lord 
 who  put  the  firft  good  thought^  the  firft 
 religious  defire  into  his  heart,  or  it  would 
 never  have  been  found  there.  We  may  juftly 
 imagine,  that  Manallbh,  when  he  was  carried 
 to  Babylon,  inftead  of  being  indulged  with  the 
 licentious  pleafures  of  the  court,  was  caft  into 
 folitary  confinement,  and  probably  lay  there 
 with  the  fame  chains,  which  were  firft  fallen- 
 ed  upon  him.  Here  he  began  to  bethink  him- 
 felf :  *♦  What  a  change  is  this,  from  a  palace  to 
 
 I  "a  prifon. 
 
1 1 4  The  Converjton  of  ManaJJch. 
 
 **  a  prifon,  from  liberty  to  boiidage  !  And  more 
 *'  than  that ;  my  wickednefs  has  brought  all 
 ^*  this  evil  upon  me.     God,  againft  whom   I 
 *'  finned  with  fo  high  a  hand,  is  righteous :  I 
 *'  fet  at  nought  all  his  counfel,  and  I  have  de- 
 *'  ferved  puniiliment  not  only  here,  but  here- 
 "  after."     Reflexions  of  this  fort,  no  doubt, 
 came  pouring  in  upon  him.  But  who  brought 
 them  to  his  mind  ?  Who  fet  them  home  with 
 cfficac}'  ?      We  have  in  the  prophecy  of  Jere- 
 miah  a  lively  defcription  of  a  true  convert, 
 Ephraim  in  captivity  bemoaning  himfelf  thois  ; 
 **  Thou  haft  chaftifcd  me,  and  I  was  chaflifed, 
 «*  as  a  bullock  unaccuftomed  to  the  yoke  ;  turn 
 *'  thou  me,  and  I  fliall  be  turned.     After  that 
 ♦'  1  was  turned,  I  repented."     This  then  is  the 
 work  of  God.     He  was  the  author  of  the  con- 
 verfion  of  ManalTeh.     And  never  was  any  one 
 truly  converted   fmce,    but   by   his    powerful 
 erace:   be   the   means  or   the   occaiion   what 
 %hey  may,  whether  the  word  or  .the  rod. 
 
 Having  premifcd  thefc  things,  let  us  now 
 confider  the  fevcral  expreffions  by  which  Ma- 
 f^aiTch's  converfion  is  dcfcribed  ;  or  more  pro- 
 perly the  cfTecls,  by  whith  it  was  fhewn  to  be 
 
 genuine. 
 
 1.  Iq 
 
•The  Converjlon  of  Manaffeh.  iii 
 
 i.  In  his  affil(5tion,  it  is  faid,  that  he  befought 
 the  Lord  his  God.% 
 
 According  to  the  original  it  is,  he  befought 
 the  face  of  the  Lord  his  God.  The  fime 
 words  are  rendered  in  another  place,  "  I  in- 
 "  treated  thy  favour ;"  for  the  face  of  God  is 
 often  put  for  hi»  favour.  Now  it  might  be  faid 
 of  Manaffeh,  as  it  w^as  faid  of  Saul  of  Tarfus, 
 *'  Behold  he  prayeth."  What  a  wonder  of 
 grace  was  here  !  He  had  prayed  before  a  thou- 
 fand  times  to  idols  which  could  not  help  him. 
 But  now  his  heart  is  turned  to  the  Lord,  he 
 renounced  idolatr)^ ;  ^  What  have  I  to  do  any 
 *'  more  with  idols  ?'*  Now  he  intreats  the  fa- 
 vour of  that  God  whom  he  had  defpifed ;  that 
 favour,  in  which  all  happirtefs  confifts.  *'  He 
 "  befought  it ;"  the  word  fignifies,  "  he  im- 
 *'  plored  it  with  earneftncfs  and  importunity." 
 Now  he  faw  himfelf  undone,  and  would  be  to 
 for  ever,  if  lie  were  not  interefted  in  it.  With 
 his  whole  heart^thcrefore  he  cried  for  mercy. 
 
 I  cannot  pafs  over  the  relation  -  in  which 
 Manafleh  is  faid  to  Hand  to  the  Lord  ;  "  he  be-s^ 
 "  fought  the  Lord  his  God."    His  good  father 
 
 I  ^  in 
 
1 1 6  The  Converjion  of  Manajfeh, 
 
 in  the  ordinance  of  circumcifion  had  dedicated 
 him  to  God.  And  now  AJ^nafleh  is  brought 
 to  his  duty,  he  makes  choice  of  the  Lord,  and 
 gives  his  free  and  Cordial  confent  to  be  his.  Je- 
 hovah v^^as  the  God  of  all  the  tribes  of  Ifrael  by 
 a  national  covenant.  When  they  brake  that 
 covenant  by  going  after  other  gods,  they  for- 
 feited all  right  and  title  to  the  living  and  true 
 God.  But  now  upon  his  return,  and  renuncia- 
 tion of  idolatry,  Manaifeh  put  in  his  claim  to 
 God,  and  faid  to  him,  '*  Thou  art  my  God." 
 
 2.  The  next  thing  mentioned,  which  proves 
 him  to  be  a  real  convert,  is,  that  "  he  huni- 
 "  bled  himfeif  greatly  before  the  God  of  his 
 
 "  fathers." 
 
 Abraham,  Iiaac,  and  Jacob,  David  and  Hezc- 
 kiah,  thefe  were  his  fathers  ;  and  the  Lord  was 
 his  God  by  fpecial  grace.  Manafleh,  before 
 his  ccnverfion,  was  as  proud  as  Pharaoh,  when 
 he  faid,  "  Who  is  the  Lord,  that  I  fhould  obey 
 "  his  voice  ?"  But  now  he  humbled  himfclf 
 greatly  before  him  ;  not  as  king  Ahab  did, 
 when  God-threatened  him  with  his  judgments. 
 For  though  the  Lord  took  notice  of  him,  and 
 
 faid, 
 
The  Converjiofi  of  Ma7iaffch.  117 
 
 faid,  '*  Sec  how  ^ab  humbles  himfelf  before 
 •*me:"  vet  he  returned  to  his  wickedncfs. 
 But  ManaiTch's  humihation  was  more  inward  ; 
 it  was  active  and  voluntary  ;  his  heart  was 
 contrite  ;  his  repentance  was  deep ;  he  prdf- 
 trated  his  foul  before  God,  confcffing  his  abo- 
 minations both  of  heart  and  life,  and  loathed 
 and  condemned  himfelf  for  them.  He  hum- 
 bled himfelf,  not  fo  much  for  his  afflid:ion,  as 
 for  his  tranigreffion.  He  was  not  only  terrified 
 with  apprehenfions  of  th6  divine  anger,  but 
 was  afhamed  and  confounded,  bccaufc  he  had 
 iinned  againft  the  God  of  holinefs.  It  was 
 fuch  humiliation  as  we  read  of,  where  God 
 fays,  "  If,  when  I  have  brought  them  into 
 "  the  land  of  their  enemies,  their  uncircum- 
 *^  cifed  hearts  be  humbled,  and  they  then  ac- 
 *'  cept  of  the  puniihment  of  their  iniquity,"  or 
 if  they  acknowledge,  that  God  punifhed  them 
 lefs  than  their  iniquities  defer\'cd  ;  "if  they 
 "  fubmit  themfelves  to  me,  then  will  I  rcmem- 
 *'  ber  my  covenant  with  Jacob,  with  Ifaac,  and 
 *f  with  Abraham."  O  happy  they,  who  hum- 
 ble themfelves  under  the  mighty  hand  of  God  ; 
 and  welcome  are  thofe  afflidions,   which  arc 
 
 I  3  mad« 
 
118  TJie  Converjhn  of  ManaJJeh, 
 
 made  the  occafions  of  the  humiliation  of  the 
 fo^l. 
 
 3.  The  next  thing  obfervable  laMaiaaiTeh 
 is,  that  '^  he  prayed  to  God." 
 
 It  was  obferved  before,  that  he  bcfought  his 
 face  or  favour,  which  is  the  fame  as  praying 
 to  him.  But  it  is  here  repeated  becaufe  of  the 
 happy  confequence.  He  did  not  feek  the  Lord 
 in  vain.  "  The  Lord  was  intreated  of  him, 
 "  and  heard  his  fupphcation."  Having  giver; 
 him  a  he^rt  to  pray,  he  caufed  his  ear  to  hear. 
 This  implies,  that  he  pardoned  all  his  iniqui- 
 ties, and  accepted  his  perfon,  for  the  fake  of 
 the  promifed  Meffiah  ;  which  was  the  man- 
 ner of  the  divine  procedure  from  the  ir^troduc- 
 tion  of  fni  into  the  world.  As  there  was  aj» 
 ways  a  neceffity  of  a  mediator,  fo  the  !Meffiah 
 was  regarded  and  believpd  iri  under  that  dif- 
 pcnfation.  "  Now,  tlierefore,  O  our  God,  hear 
 f  the  prayex  of  thy,  fervant,  and  his  fuppli- 
 "  cations,  and  caufe  thy  face  to  fhine  on  thy: 
 "  fan^luary  for  the  Lord's  fake."  God,  for 
 Chrift's  fake,  was  propitious  to  ManafTeh  ;  and 
 
 as 
 
The  Canverjioii  ofManaJfch.  Iig 
 
 as  a  proof  of  his  loving- kindnefs,  it  is  faid,  he 
 brought  him  again  ton  Jerufalem  intohis  king- 
 dom. He  gave  him  favour  in  the  eyes  of  the 
 AiTyrian  monarch,  who  releafed  him  from  his 
 bonds,  and  reftored  him  to  his  crown.  It 
 brings  thefe  words  to  my  remembrance ;  *'  I 
 "  will  fliew  mercy  to  you,  that  he  the  king  of 
 "  Babylon  may  have  mercy  upon  you,  and 
 "  caufe  you  to  return  to  your  own  land." 
 Hereupon,  it  is  added  in  the  text,  **  Then  Ma- 
 '*  nafleh  knew  that  the  Lord  he  was  God," 
 He  had  now  the  witnefs  in  himfelf ;  his  own 
 experience  confirmed  it,  that  Jehovah,  againft 
 whom  he  had  fmned,  and  whom  he  had  cafl 
 off,  was  the  only  living  and  true  God.  And 
 from  that  time  he  refolved  to  ferve  him,  and 
 to  cleave  unto  him.  Accordingly,  fome  fol- 
 lowing vcrfes  evidently  prove,  that  he  brought 
 forth  fruits  meet  for  repentance.  When  he 
 refumed  the  government  of  his  people,  he  fet 
 himfelf  to  v/ork  a  reformation,  and  happily 
 effeded  it.  But  of  this  I  cannot  now  fpeak 
 particularly. 
 
 I  fhall  now  make  fome  application  of  the 
 fubjed:. 
 
 I  4  1.  In 
 
i2(5  TJie  Converjlon  ofManaJJeJi. 
 
 1 .  In  ManaiTeh  we  have  an  example  of  the 
 abounding  of  fin,  and  of  the  fuperabounding  of 
 
 grace. 
 
 How  his  iniquity  abounded,   has  been   de-r 
 clared.     He  exceeded  the   heathens  in   tranf- 
 greffion,    and   was  a  monfter   of  wickednefs. 
 One  would  have  as  foon  expelled  the  conver- 
 iion  of  fuch  a  tyrant  and  murderer  as  Nero, 
 whom  the  apoftle  calls  a  lion.    But  behold  and 
 wonder ;    to  this  very  man,  to  ManaiTeh,  the 
 grace  of  God  did  much  more  abound.     From 
 what  God  has  wrought,  we  may  argue  what 
 he  is  able  to  do.     "  Is  there  any  thing  too  hard 
 "  for   the  "Lord  ?"       Surely  this    aftonifhing 
 change  is  recorded,  to  fhew  us  the  exceeding 
 greatnefs  of  the  power   and   grace  of  God. 
 Moreover, 
 
 2.  It  is  an  encouragement  againll:  delpaip. 
 
 .  Haft  thou  any  friend  or  relation  going  on  in  a 
 courfe  of  vice  and  wickednefs,  notwithftanding 
 the  folemn  warnings  and  reproofs  that  are 
 given  ?  ■  Never  defpair  of  him  for  Manafleh's 
 fake.  Sjtill  admonifh  and  rebuke  ;  and  remem- 
 ber 
 
^he  tjonvetjjon  of  Maymjfeh.  Vl\ 
 
 Ijcr  to  add  fervent  fuppllcations  for  a  bleflinc; 
 And  who  knows  but  God  will  Ihcw  mercy  ? 
 
 And  with  rcfpccl  to  any  who  hear  mc.  Do 
 you  behold  yourfelves  in  the  light  of  the  vileft 
 finners  on  earth,  and  fear,  that  you  fliall  perilh 
 forever  ?  O  confider  !  That  divine  hand,  which 
 plucked  Manaflch  as  a  brand  from  the  burning, 
 is  able  to  deliver  you.  Defpaif  not  of  your 
 owri  falvation  for  Manafleh's  fake.  Once 
 more, 
 
 3.  God  has  various  ways  of  bringing  wan- 
 dering Imners  back  to  himfclf. 
 
 ManaiTch  would  not  hearken  to  the  word  of 
 the  Lord.  The  rod  therefore  was  ufed  to  drive 
 him  from  his  iniquities.  So  we  read,  *'  If  they 
 "  be  bound  in  fetters,  and  be  holdcn  in  cords  of 
 "  afni6tipn,  then  he  fliews  them  their  work  and 
 *^  their  tranfgrcffion  that  they  have  exceeded. 
 "  He  opens  alfo  their  ear  to  difcipline,  and  com- 
 ^*  mands  that  they  return  from  iniquity."  Have 
 any  of  you,  my  friends,  experienced  the  benefit 
 of  the  rod  ?  "  Blefled  is  the  man  whom  the 
 f'  Lord  chaflcns,  and  teaches  him  out  of  his 
 
 -law." 
 
I2i  The  Converflmi  ofManaJfeh, 
 
 *'  law."  If  you  have  been  taught  the  evil  o( 
 your  hearts,  the  vanity  of  the  v^orld,  and  your 
 need  of  a  Saviour,  afcribe  the  glory  to  his  rich 
 and  abundant  grace.  Make  not  light  of  any 
 afflidion,  for  God  fpeaks  to  you  by  it.  Dread 
 the  thought  of  growing  more  indtfFerent  to  the 
 word  nnd  ordinances  of  God.  Be  earneft  in 
 prayer,  that  your  afflidions,  let  them  be  of 
 what  kind  they  will,  may  be  fandified  and  fet 
 home  upon  you;  and  think  upon  that  goo4 
 word,  "  Call  upon  me  in  the  day  of  trouble  ; 
 "  I  will  deliver  thee,  and  thou  ihalt  glorify 
 f  me* 
 
^NXOURAGEMENT  FOR  THE  WEAK  BELIEVEIl, 
 
 SERMON    V. 
 
 ►■€•»«<! 
 
 MATT.   XIY.  31. 
 
 And  hmnedlately  Jefus  Jir etched  forth  his  hand, 
 and  caught  him,  andfaid  unto  him,  O  thou  of 
 little  fuitk,  wherefore  didfl  thou  doubt  P 
 
 THESE  words  are  a  part  of  a  very  affe(5llng 
 ftory  concerning  our  Lord's  power,  and 
 Peter's  faith.  We  have  the  beginning  of  it  m 
 verfe  22,  where  we  arc  told,  that  our  Lord 
 .conftrained  his  difciplcs  to  go  before  hnn  in  a 
 fhip  on  the  other  fide  the  fea  Tiberias,  while 
 he  fent  the  multitude  away,  whom  he  had  mi- 
 raculoufly  fed ;  and  when  he  had  done  this, 
 he  went  up  into  a  mountain  apart  to  pray.  Se- 
 cret prayer  was  the  pracflice  of  our  Lord,  and 
 |ierein  he  fet  us  an  exarnple,  that  we  fliould 
 
 follow 
 
124  "Encouragement  for 
 
 follow  his  fteps.  They  that  are  conformed 
 to  him  in  holinefs,  are  conformed  to  him  in 
 duty ;  and  in  this  duty  a  true  chriflian  has  an 
 opportunity,  as  Chrift  had,  of  converfuig  with 
 his  heavenly  Father,  and  of  faying  thofe  things 
 to  him,  which  he  would  not  choofe  to  reveal 
 to  others.  From  our  Lord's  difmiffinsc  the 
 multitude,  and  then  going  to  pray,  a  ferious 
 commentator  (Mr.  Burkit)  makes  this  remark, 
 *'  That  when  we  would  wait  on  Qod  in  duty, 
 ^^  we  muft:  fend  away  the  multitude  of  worldly 
 "  cares,  worldly  thoughts,  worldly  concerns, 
 ^  **  and  bufinefs."  In  verfe  24,  we  read  of  the 
 Ihip,  or  little  veflel,  the  difciples  were  in,  toifed 
 with  waves,  becaufe  the  wind  was  contrary. 
 The  difciples  of  Chrift  muft  not  always  expe(5l 
 a  calm  in  their  paflage  through  life,  but  to  be 
 fometimes  "  tofled  with  tempefts,  and  not 
 "  comforted."  Providential  difpenfations  mav 
 appear  contrary  to  their  defires  and  hopes, 
 
 In  verfe  25,  we  have  an  account  that  our 
 Lord  went  to  them  in  the  fourth  watch  of  the 
 night,  or  fometime  after  three  in  the  morning, 
 walking  on  the'  fea.  He  knew  the  difficulty 
 and  danger  his  difciples  were  in  during  the 
 
 ftorm, 
 
the  weak  Believer:  1 2£ 
 
 flornr,  and  therefore  came  to  them  for  their  re- 
 lief: but  how  amazing  was  his  approach  !  He 
 did  not  come  after  them  in  another  fliip,  but 
 came  walking  on  the  rough  fea,  whereby  he 
 exprclTcd  his  wonderful  power.  It  is  the 
 prerogative  of  God,  that  "  he  treads  on  the 
 "  waves  of  the  fca,"  whereby  we  are  tounder- 
 ftand  that  they  are  at  his  command.  Here 
 was  God  our  Saviour,  that  did  this  in  a  literal 
 fehfe,  whereby  he  fignified  his  dominion  and 
 fovereignty  over  the  mighty  waters.  He  could, 
 with  a  word  fpeaking,  not  only  hufh  the  boif- 
 terous  waves  of  the  fea,  but  make  that  fluid 
 body  as  a  pavement  to  his  feet.  Nothing  ihort 
 of.infiaite  power  was  fuificient  for  this.  He 
 that  turned  the  fea  into  dry  land  for  his  ran- 
 fomed  Ifrael  to  pafs  over,  could  with  the  fame 
 cafe  walk  on  the  water  as  on  the  earth. 
 
 The  difciples,  beholding  this  ftrangc  appear- 
 ance, were  troubled,  and  cried  out  for  fear, 
 thinking  it  was  a  fpirit.  They  had  no  thought,, 
 nor  imagination,  that  their  Lord  was  io  near. 
 Chrift  is  nearer  his  people,  than  they  are  fomc- 
 timcs  ready  to  think.  He  is  prefent  with  them 
 to  behold  all  their  fears,  diftrelTcs,  and  dan- 
 gers ;  and  fomctimcs  makes  himfelf  known  to 
 
 them 
 
i2^  Encouragement  for 
 
 tfiem  in  an  unexpected  hour.  If  he  %s  to 
 them,  as  here  to  his  difciples,  "  Be  of  good 
 "  cheer,  it  is  I,  be  not  afraid,"  it  is  enough  to 
 filence  all  their  complaints,  and  fet  their  uneafy 
 minds  at  reft.  When  our  Lord  had  difcovered 
 himfelf  to  his  difciples,  Peter,  who  was  natu- 
 rally of  a  forward  temper,  immediately  ad- 
 drefTed  himfelf  to  him,  "  Lord,  if  it  be  thou, 
 "  or  feeing  it  is  thou,  bid  me  come  to  thee  on 
 *'  the  water."  This  exprefied  his  courage  and 
 confidence ;  but  there  was  too  much  felf-con- 
 fidence  in  it.  He  was  over  and  above  hafty, 
 for  he  might  have  ftald  till  our  Lord  called 
 him.  We  may  learn  from  this,  that  we  ought 
 not  to  put  ourfelves  on  unneceiTary  trials,  but 
 wait  till  divine  Providence  calls  us. 
 
 Our  Lord,  finding  Peter  very  urgent  to 
 come  to  him  on  the  water,  therefore  give% 
 him  the  permiffion  ;  he  faid  to  him,  "  Come." 
 And  thus  the  Lord  does  fometimes  fuffer 
 us  to  follow  our  own  ftrong  inclinations, 
 but  not  for  our  comfort,  as  it  appears  in  "the 
 iffue.  It  was  either  to  try  Peter's  zeal  and 
 courage,  or  to  make  him  fenfible  of  his 
 weaknefs  and  felf-confidence,  that  our  Lord 
 ^called  him.     No  fooncr  had   he   the  word 
 
 from 
 
the  weak  Believer,  12^ 
 
 from  his  Maker's  mouth,  but  he  went  down 
 out  of  the  fliip.  He  did  not  throw  him- 
 felf  in  with  a  defign  to  fwim  to  him,  but  he 
 walked  on  the  water  to  go  to  Jefus,  as  if  he 
 was  perfuaded  his  Lord  could  enable  him  to 
 it ;  and  fb  he  did,  while  Peter  relied  ftedfaftly 
 on  him  for  his  preferving  care.  But  when  Pe- 
 ter looked  more  to  the  waves,  than  to  Chrift, 
 when  he  faw  the  wind  boifterous,  he  was 
 afraid.  Before  he  got  out  of  the  ihip,  he  could 
 not  but  know,  what  a  mighty  wind,  and  raging 
 fea  there  were.  But,  it  feems,  he  regarded  not 
 thefe  difficulties,  any  more  than  others  that 
 came  afterwards,  when  he  faid  to  our  Lord, 
 "  I  am  ready  to  go  with  thee  both  into  prifon 
 "  and  to  death  ;"  words  which  exprefs  a  great- 
 nefs  of  zea}  for  Chrift,  but  they  were  uttered 
 with  too  great  a  dependence  on  his  own 
 llrength  ;  for  the  event  ihevvs,  how  dreadfully 
 his  refolutions  failed.  So  here,  when  Peter 
 looked  to  his  danger  more  than  to  his  deliverer, 
 then  fears  overpowered  him ;  and  beginning 
 to  fmk,  he  cried,  like  a  man  apprehenfive  of 
 immediate  death,  "  Lord,  fave  me."  Upon 
 this  Jefus  ftretched  forth  his  hand,  and  caught 
 him.     He  who  is  the  Lord  and  Ruler  of  the 
 
 fea» 
 
■Jf§S  "Encouragement  for 
 
 i^dL,  was  prefeiit  to  deliver  him  from  fuddefii 
 deflrucElion.  Peter  let  go  his  hand  of  faith,  and 
 therefore  began  to  fink.  But  Chrift  exerted  his 
 arm  of  power,  and  thereby  refcued  him  ;  but, 
 at  the  fame  time,  gave  him  this  gentle,  though 
 inftrucflive  rebuke,  *''  O  thou  of  Httle  faith, 
 "^  wherefore  didH  thou  doubt  ?" 
 
 We  may  remark  here,  what  a  livel)''  repre- 
 .fentation  this  is  of  a  convinced  foul,  who,  in  his 
 application  to  Chrift,  fees  himfelf  in  danger  of 
 deftru^lion,  and  thereupon  fcts  himfelf  to  pray 
 for  deliverance  :  and  fo  compaffionate  and  mer- 
 ciful a  Saviour  is  the  Lord  Jefus,  that  he  will 
 not  .deny  falvation  to  the  foul,  that  fmcerelj 
 and  heartily  cries  to  him  for  it»  According  to 
 his  promife,  he  will  receive  the  heavy  laden 
 iinner  that  comes  to  him  under  an  apprehen- 
 fion  of  guilt  and  wrath.  **  Kim  that  comes  to 
 *'  me,  I  will  in  nowifc  caft  out."  There  is 
 help  in  Chrift  at  all  times ;  immediate  help^ 
 as  Peter  found  in  the  time  of  his  neceffity  and 
 danger.  He  that  knows  all  things,  perfe6lly 
 knew  the  ftate  and  fituation  of  Pcter*s  mind. 
 He  faw  himfelf  diftrufted  by  him,  for  which 
 he  might  have  fuffered  hira  to  fmk,  but  his 
 
 bowels 
 
the  weak  Bel'mjer .  129 
 
 bowels  moved  towards  him,  and  hi  power  Was 
 ready  to  help  him.  This  great  Redeemer  now 
 beholds  what  ft'ame  your  foul  is  in.  He  fees 
 whether  you  are  fenfelefs  of  yoi^r  ''^^nful  ftate, 
 aiid  indifferent  to  him  as  a  Saviour ;  or  whe- 
 ther you  behold  yourfelf  ready  to  peri{h,  and 
 are  crying  to  him  for  deliverance.  He  knows 
 wliether  the  words  he  fpoke  to  Peter  are  ap- 
 plicable to  your  cafe,  "  O  thou  of  little  faith, 
 ''  wherefore  didft  thou  doubt  ?" 
 
 From  thefe  words  I  fliall  make  the  follow- 
 ing obfervations : 
 
 First,  There  are  different  degrees  of  grace 
 among  the  people  of  God. 
 
 Secondly,  The   fame;  believer  may  one 
 time  be  full  of  faith,  at  another  full  of  fear. 
 
 Thirdly^   Unbelief  is  a  great  enemy  to 
 feirery  gracious  foul. 
 
 Fourthly,  There  may  be  true  faith  Where 
 there  are  manv  doubts. 
 
 K.  Fifthly, 
 
1 30  E^itcouragement  for 
 
 Fifthly,  There  is  a  fpecifical  difference 
 between  an  hypocrite's  and  a  chriftian's  faith. 
 
 Sixthly,  A  perfon  may  be  a  true  behever 
 -^'ithout  being  perfed  in  grace. 
 
 l^ASTLY,  Notwithftanding  all  the  doubts  of 
 a  believer,  there  is  a  fure  foundation  jfor  his 
 faith. 
 
 First,  There  are  different  degrees  of  grace 
 among  the  people  of  God. 
 
 In  CTod's  family  his  children  are  not  all  of  the 
 fame  fize.  They  differ  in  their  fpiritual  fta- 
 ture.  Indeed,  with  refpc(5l  to  fome  things, 
 there  is  no  difference,  no,  not  the  leaft,  between 
 one  and  another.  For  inftancc,  as  to  their  jul- 
 tification.  The  fame  everlaftihg  and  glorious 
 rightcoufnefs  is  to  all,  and  upon  all  them  that 
 believe  ;  for  there  is  no  difference.  As  there  is 
 none  between  the  jew  and  the  gentile,  ib  fiei- 
 ther  between  the  weak  and  the  ftrong  believer. 
 The  hand  of  fciith,  though  it  may  tremble,  yet 
 receives  an  whole  Saviour;  and  it  is  on  this 
 account,    tliat   the  wcakeft  as  much   as  the 
 
 ilrongeft 
 
r^! 
 
 the  weak  Believer.  131 
 
 ftrongcft  chr'iftian  is  juftlfied.  If  it  was  the 
 ad:  of  faith  that  juftified,  then  one  might  be 
 juftified  more  than  another,  but  it  is  the  objedl, 
 the  righteoafnefs  of  Chrift,  which  is  invariable, 
 and  therefore  there  is  no  inequality  in  the  pri- 
 vilege. Likewife  are  the  children  of  God  on  a 
 level  as  to  their  adoption.  This  privilege  ad- 
 mits of  no  degrees:  one  of  them  has  as  good  a 
 right  to  all  the  bleffings  of  the  covenant,  as 
 another.  They  are  equally  heirs  of  God,  and 
 joint  heirs  with  Chrift.  Moreover,  regenerat- 
 ing grace  they  are  equally  poffeiTed  of.  One 
 cannot  be  more  born  of  God  than  another. 
 
 But  as  to  their  fandlification,  here  they 
 differ.  In  this  branch  of  falvation  there  are 
 various  degrees.  "  Abraham  ftaggered  not  at 
 "  the  promife  of  God  through  unbelief,  but 
 "  was  ftrong  in  faith,  giving  glory  to  God ;" 
 and  the  apoftle  tells  us,  that  "  againft  hope  he 
 "  believed  in  hope,"  in  which  lay  the  ftrengtli 
 of  his  faith.  Though  darknefs  was  all  around 
 him,  and  a  death  as  it  were  on  the  promife, 
 though  great  difficujties  prefcntc^  themfclves 
 to  his  view%  yet  they  were  all  nothing  to  him, 
 when  he  opened  his  eyes  on  the  power  of  God. 
 
 K  2  Here 
 
132  EncotlragemeHt  for 
 
 Here  his  faith  refled^, "  being  fully  perftiadfcd, 
 *'  that  what  he  had  promifed  he  was  able  to 
 *'  perform  ;  and  he  accounted,  that  God  w^as 
 "  able  to  raifc  Ifaac  from  the  dead."  Hence 
 we  may  obferve,  that  it  is  no  fuch  eafy  mat- 
 ter, as  fome  think,  to  be  perfuaded  of  God's 
 ability  and  power  to  perform  his  word. 
 
 What  is  faid  of  faithful  Abraham  is  far  from 
 being  true  of  all  his  fpiritual  children ;  they 
 are  not  all  {Vrong  in  faith.  Peter  had  but  little 
 faith,  at  this  time  when  our  Lord  fpoke  to 
 him.  The  apoftle  John  diftinguilhes  believers 
 into  little  children,  young  men,  and  fathers. 
 Some  are  babes  in  Chrift,  babes  in  knowledge 
 and  faith  ;  others  are  grown  up  to  be  men  in 
 Chrift,  and  men  in  underftanding.  Some  arc 
 but  Ihrubs,  while  others  are^  like  cedars  in 
 God's  garden ;  but  as  it  is  in  the  natural  body, 
 fo  in  the  myftical  body  of  Chrift,  the  "  head 
 ''  cannot  fay  to  the  feet,  I  have  no  need  of  you.'* 
 
 Secondly,  We  may  obferve,  that  the  fame 
 believer  may  at  one  time  be  full  of  faith,  and 
 at  another,  full  of. fear. 
 
 There 
 
the  weak  Believer,  133 
 
 There  are  faintings  of  mind,  and  fins  of  in- 
 firmity, to  which  the  higheft  believer  on  earth 
 is  Hable.  The  ftrongell:  faint  is  not  at  all  times 
 alike  in  the  frame  and  temper  of  his  foul,  any 
 more  than  the  lloutefl  man  in  the  conftitution 
 and  habit  of  his  body.  Grace  has  many  im- 
 perfections :  faith  may  fail  in  its  lively  exer- 
 cife,  and  the  foul  that  at  one  time  is  mounting 
 up  as  on  eagle's  wings,  at  another  time  is 
 icarce  able  to  walk  without  faintino;.  God 
 has  promifed  the  believer,  that  he  fliall  not 
 utterly  faint ;  all  his  ftrength  iliall  not  depart 
 from  him,  though  fometimes  it  may  feem  as  if 
 he  had  none  left.  Abraham,  though  the  father 
 of  all  that  believe,  yet  at  times  was  full  of  fear, 
 as  it  appears  from  what  God  faid  to  him  ; 
 *'  Fear  not,  Abraham."  So  when  he  denied 
 his  wife  in  Egypt,  and  again  at  Gerar,  it  was 
 through  a  fmfui  fear  of  man,  that  he  brought  a 
 fnare  upon  himfelf ;  and  this  implied  a  diftruft- 
 ful  fear  of  God.  Jacob,  who  once  wreftled 
 with  God,  and  prevailed,  was  at  another  time 
 greatly  afraid  and  diftreffed,  efpecially  w^hen  he 
 faid,  "  All  thefe  things  are  againft  me."  David 
 faid  in  his  heart,  "  I  fhall  one  day  perifli  by  the 
 7*  hand  of  Saul,"  notwithftanding  God  had  fo 
 
 K  3  openly 
 
134  "Encouragement  for 
 
 openly  promifed  him  the  kingdom  ;  and  Peter 
 himfelf,  though  at  the  time  I  am  fpeaking  of 
 him,  full  of  fear,  and  alfo  when  he  followed  his 
 Lord  afar  off,  and  afterwards  denied  him  in 
 that  aftonifhing  manner,  which  was  through 
 fear  and  cowardice,  yet  at  another  time,  how 
 bold  was  he  for  his  Lord  and  Mafter,  in  the 
 prefence  of  the  jewifh  council  ? 
 
 Some  of  God's  children  have  known  what 
 it  is  to  have  their  faith  ftronsccft  in  the  time  of 
 afflidion.  When  it  has  been  tried,  it  has 
 proved  not  only  genuine,  but  ftrcng.  But  alas  ! 
 in  a  time  of  profperity,  peace,,  and  health,  then 
 the  foul  grows  wanton,  faith  flags  ;  and,  when 
 a  new  difficulty  appears,  then  fear  is  awake, 
 and  greatly  difquiets  the  chriftian.  It  is  well 
 for  the  children  of  God,  that  their  ftate  does 
 not  alter  as  their  frames  do. 
 
 Thirdly,  We  may  obferve  what  an  enemy 
 unbelief  is  to  a  gracious  foul. 
 
 Every  unconverted  fmner  is  in  a  ftate  of  un- 
 belief;  it  is  this  fm  that  keeps  him  from  clofmg 
 with  Chriff  now,  and,   if  perfiffed   in  to  the 
 
 end, 
 
tlie  voeak  Believer, .  135 
 
 end,  will  keep   him  out  of  heaven.     "  They 
 ^^  could   not  enter    in   becaufe   of  'unbelief." 
 Now  where  the  Spirit  of  God  is,  who  is»ftyled 
 the  Spirit  of  faith,   there  unbelief  is  fubducd 
 and  brought  into  captivity  ;  but  even  there  it 
 is  not  rooted   out.      It  is  dethroned,   but  not 
 deftroyed.     So  far  from  that,  that  fometimes 
 it  works  powerfully,  as   at  other  times  deceit- 
 fully.    When  God  has  begun  the  good  work 
 in  th^   foul,  unbelief  raifes  a  thoufand  fears, 
 whether  ever  it  was  begun  or  not.     When  he 
 has  given  the  ftrongeft  affurances,  that  it  fhall 
 be  carried  on  to  perfed:ion,   unbelief  excites 
 many  doubts  whether  this  iliali  be :  yea,  after 
 he  has  witnefl'ed  with  the  fpirits  of  his  people,  . 
 that  they  ftand  in  the  near  relation  of  children, 
 and  has  given  them   the  comfort  of  it,  how 
 ready  is  unbelief  to  queflion  ic  all,  and  to  call 
 it  delufion  and  fancy  ?     As  faith  leads  the  foul 
 to  Chrift  for  light,  life,  and  comfort,  {o  unbe- 
 lief draws  him  back,  and  drives  him  into  per- 
 plexity and  darknefs.     As  faith  honours  Chrift 
 more  than  other  graces,  fo  unbelief  diflionours 
 him  more  than  other  fins.    You  that  are  fenfi- 
 blc  of  this  fm,  go  to  the  Redeemer,  and  fay, 
 *'  Lord,  help  mine  unbelief."    It  may  be  you  arc 
 
 K  4  not 
 
,  \ 
 
 136  Encouragement  for 
 
 not  able  to  fay,  "  Lord,  I  believe ;"  yet  you  can 
 fay,  *'  I  defire  to  believe."  Let  me  tell  you  for 
 your  comfort,  that  if  you  would  be  helped 
 againfl-  your  unbelief,  if  you  are  feeking  help 
 from  Chrlft,  it  is  a  good  evidence,  you  have 
 the  reality  of  faith  within  you  ;  for  it  is  no  lefs 
 than  faith,  that  can  put  you  on  going  to  Chrift. 
 
 Unbelief  is  fuch  an  enemy,  that  it  robs  the 
 believer  of  his  peace  and  comfort ;  it  raifes 
 ftorms  and  tempefts  in  his  foul  ;  it  hinders  him 
 in  prayer,  in  meditation,  and,  more  or  lefs,  in 
 every  duty.  Unbelief  magnifies  dangers  and 
 difficulties,  it  greatly  lelTens  the  power,  and 
 depreciates,  yea,  defpifes  the  goodnefs  of  God. 
 In  a  word,  unbelief  is  fuch  an  enemy  to  the 
 chrifliian,  that  it  contrives  and  feeks  his  ruin  ; 
 but,  bleffed  be  God,  it  ihalT*Tiever  accomplifli 
 it. 
 
 Fourthly,  We  may  obferve,  there  may  be 
 true  faith,  where  there  are  many  doubts. 
 
 Our  Lord  does  not  fay  to  Peter,  that  be- 
 eaufe  he  doubted,  therefore  he  bad  no  faith  ; 
 fcut  he  faw  a  little  faith  remaining  amidft  his 
 
 many 
 
the  weal  Believer,  I3jr 
 
 many  doubts.  Such  th^n  as  affcrt,  a  perfon 
 mull:  have  a  full  aflurance,  or  elfe  he  has  no 
 faith,  are  not  of  our  Lord's  mind.  Where  was 
 Peter's  full  ailurance,  when  he  began  to  fink, 
 and  was  afraid,  thou2;h  his  Lord  was  with 
 him  ?  He  had  faith  of  the  right  kind,  faith  of 
 the  operation  of  God,  notwithftanding  at  this 
 time  his  fears  prevailed  againft  him. 
 
 If  faith  is  but  as  a  grain  of  muftard-feed  In 
 the  heart,  the  omnifcicnt  eye  of  the  Redeem.cr 
 perceives  it,  though  it  is  covered  over  with 
 earth  and  corruption.  Not  but  that  a  full  af- 
 furance  is  defirable  and  attainable.  It  is  what 
 many  of  God's  children  have  experienced  at  one 
 time,  at  leaft,  in  their  lives.  It  is  a  mercy  worth 
 praying  for  and  preffing  after,  though  there 
 feems  little  concern  about  It  among  the  genera- 
 lity of  chriftians.  But  if  you  think  a  comfortable 
 affurance  worth  having,  why  are  you  fb  much 
 at  eafe  without  it  ?  Why  do  you  negled;  a 
 ilricfl  fearch  into  your  own  foul,  and  a  juft  com- 
 paring yourielves,  and  the  word  of  God  to- 
 gether ?  If  you  would  have  a  comfortable  alTu- 
 xance  of  a  good  work  being  begun  in  you,  why 
 are  you  fo  backward  to  prove  and  know  your- 
 
 felves  ? 
 
138  Eficourdgement  for 
 
 felves  ?  Why  fo  feldom  at  the  throne  of 
 grace  ?  and  when  there,  why  fo  cold  and  for- 
 mal ?  Why  is  not  time  fet  apart  more  fre- 
 quently for  folemn  and  delightful  meditation 
 on  divine  things  ?  Why  fo  feldom  engaged  in 
 ipiritual  converfation  ?  and  when  there  is  an 
 opportunity  for  it,  ah  !  how  are  the  precious 
 moments  trifled  away  ! 
 
 It  is  true,  you  can  have  no  comfortable  per- 
 fuafion  of  your  intereft  in  Chrift,  unlefs  the 
 Holy  Spirit  lliines  on  his  own  work,  and  dif- 
 perfes  all  your  fears ;  but  then  there  arc  means 
 to  be  ufed  on  your  part,  and  by  thefe  he  ge- 
 nerally works. 
 
 But  to  return.  I  fay,  there  may  be  unfeign- 
 ed faith,  where  there  are  masiy  doubts.  In 
 every  believer  there  is  a  mixture  of  light  and 
 darknefs.  '  He  is  made  light  in  the  Lord,  and 
 yet  he  fees  through  a  glafs  darkly.  "  The  eyes 
 ^'  of  his  underfranding  are  enlightened,"  and 
 yet  he  knows  but  in  part.  There  is  a  mixture 
 of  holinefs  and  corruption  within  him,  the 
 flefh  and  the  fpirit  ftriving  againft  each  other. 
 There  is  a  mixture  of  faith  and  teat.     1  do  not 
 
 fay. 
 
'the  weak  Believe t\  139 
 
 fay,  fear  is  an  infeparable  companion  of  faith, 
 except  it  be  a  godly  fear,  and  that  is  not  only 
 confiftent  with  the  greateft  comforts  and 
 hie:hcft  aflurance,  but  is  always  conneded  with 
 fuch  an  happy  frame.  A  child  of  God  with  a 
 full  aff  nance  walks  the  more  carefully  and  cir- 
 cumfpedly  before  him,  avoiding  the  occafions 
 and  appearances  of  fm,  diftrufting  his  own  heart, 
 at  the  fame  time,  he  is  fully  confiding  and  rejoic- 
 \r\cr  in  God  his  Saviour.  There  are  multitudes, 
 who  never  doubted  all  their  days,  of  their  being 
 in  a  fafe  flate  ;  but  who  are  they  ?  In  general, 
 they  are  felf-righteous  fouls,  deceivers  of  them- 
 felves,  w^ho  imagine  they  are  fomething,  when 
 they  are  nothing  but  hypocrites  before  God. 
 Certainly  they  are  fo,  w^ho,  under  fuch  a  per- 
 fuafion,  can  give  themfelves  liberty  to  fm.  It 
 would  be  matter  of  rejoicing  to  hear  of  fuch, 
 that  they  begin  to  doubt  of  their  ftate. 
 
 I  deny  not,  but  there  may  be  here  and  there 
 an  inftance  of  an  eminently  holy  perfon,  who 
 goes  on  without  any  fear  or  doubt  about  his 
 eternal  ftate :  and  even  at  the  time  he  feels  fm 
 bowing  him  down,  he  may  be  perfuaded  it  is 
 pardoned,  But  notwithftanding  thefe  uncom- 
 mon 
 
i4#  'Encf^wagement  for 
 
 mon  cafes,  there  may  be  many  doubts  where 
 there  is  true ,  faith  wrought  in  the  heart, 
 which  faith  in  its  principle  fhall  never  be  loll, 
 though,  as  I  faid  before,  the  aftings  of  it  may 
 ^bate,  and  when  thefe  abate,  no  wonder  doubts 
 and  fears  come  pquring  into  the  fo^l.     But, 
 
 Fifthly,  There  is  a  fpecifical  difference  be- 
 tween faith  in  an  hypocrite,  and  faith  in  a  true 
 phfiftian,  cj  between  temporary  and  faving 
 faith. 
 
 A  little  faith  in  one  child  of  God,  is  muck 
 more  precious,  than  all  the  faith  of  all  the  hy- 
 pocrites in  the  world  ;  for  they  differ  one  from 
 the  other,  not  in  degree,  as  fom^  vainly  imagine, 
 but  in  kind.  A  cour^ter  may  look  like  gold, 
 but  the  metal  is  fpecifically  dkfferent ;  and  there 
 may  be  that  which  looks  like  the  faith  of  a 
 child  of  God,  but  is  not  genuine.  Simon 
 Magus  believed ;  but  was  his  faith  pf  the  fame 
 nature  with  Simon  Peter*s  ?  It  is  plain  it  wa^ 
 not,  for  the  apoflle  told  him,  his  heart  was  not 
 right  in  the  fight  of  God.  He  believed,  and 
 at  the  fame  time  was  in  the  gall  of  bitterness 
 and  bond  of  ini(juity.     Like  wife  we  read  of 
 
 fome> 
 
the  vdeak  Believer,  141 
 
 Ibme,  who  "  believed  in  Chrift's  name,  when 
 "  they  faw  the  miracles  which  he  did."     But 
 though  the  expreffion  is  the  fame,  as  when 
 favinp-  faith  is  defcribed,  yet  this  was  no  more 
 than  a  prefent  convidion  of  his  being  the  Mef- 
 fiah,  becaufe  they  faw  his  miracles ;  for  the 
 next  verfe  fays,  "  Jefus  did  not  commit  him- 
 "  felf  to  them,"  and  the  reafon  is  given,  "  be- 
 "  caufe  he  knew  all  men,"   and  confequently 
 knew,  their  hearts  were  not  upright  with  him. 
 Alfo  we  read  of  the  way-fide  hearers,  that  "  the 
 *'  devil  comes  and  takes  away  the  word  out  of 
 "their  hearts,  left  they  fnould  believe  and  be 
 "  faved ;"  and  yet  in  the  next  verfe,  it  is  faid  of 
 the  fame  fort  of  profeilbrs,  under  the  character 
 of  the  ftony  ground  hearers,  that  "  when  they 
 "  hear  the  word,  they  receive  it  with  joy,  but 
 *'  having  no  root,  for  a  while  they  believe,  and 
 "  in  time  of  temptation  fall  away."    You  find 
 all  along,  though  they  may  be  pleafed  and  de- 
 lighted with  what  they  hear,  yea,  though  they 
 believe,  yet  it  is  only  for  a  fcafon ;   for  when 
 the  temptation  comes,  they  fall  away.     But 
 what  is  the  reafon  of  their  apoftacy  ?    Becaufe 
 they  have  no  root,  no  root  of  the  matter  in 
 them,  or  no  work   of  grace  begun  in  their 
 
 hearts ; 
 
143  'Encouragement  for 
 
 hearts  ;  fo  that  "  their  joy  is  but  the  joy  of  the 
 **'  hypocrite,"  and  this  temporary  faith  is  but 
 the  faith  of  the  hypocrite,  as  different  from  that 
 my  text  fpeaks  of,  as  heaven  and  earth.  True 
 faith,  be  it  ever  fo  weak,  is  the  fpecial  gift  of 
 God  ;  and  its  being  called  the  **  faith  of  God's 
 elect,"  fhew^s  it  to  be  of  another  nature  to 
 what  an  hypocrite  may  have.  It  is  a  faith  pe- 
 culiar to  the  chofen  of  God,  given  to  them  in 
 purfuance  of  his  choice,  and  fhall  end  in  eter- 
 nal falvation.  Yea,  the  faith  of  the  weakefl: 
 believer  is  connected  with  everlafting  life,  even 
 in  this  world.  "  He  that  believes  on  the  Son 
 *'  hath  everlafting  life ;"  he  has  the  principle 
 and  earneft  of  it  now ;  he  has  it  in  his  Head 
 and  Reprefentative,  and  fhall  at  laft  come  to 
 be  fully  pofleiTcd  of  it  in  his  own  perfon. 
 Thefe  things  plainly  evidence,  that  there  is  a 
 fpecifical  difference  between  the  faith  of  an 
 hypocrite,  and  that  of  a  fanit. 
 
 Sixthly,  We  may  learn  from  the  text,  that 
 a  perfon  may  be  a  true  believer,  without  being 
 perfed:  in  grace. 
 
 Doubts 
 
the  zvfi^jk  Believer.  145 
 
 Doubts  and  fears  argue  the  prcfcnt  to  be  a 
 ftate  of  impcrfc(5llon,  that  there  is  unbelief  ftiU 
 in  the  hearts  of  Chrift's  true  difciples,  from 
 which-  corrupt  fountain  they  flow.  Many 
 things  may  indeed  be  the  occafion  of  doubts 
 and  fears  arifmg  within  the  foul,  but  unbelief 
 is  the  grand  fource  and  fpring  of  them  all. 
 Satan  may  have  a  great  hand  in  occafioning 
 them  ;  but  if  there  was  no  unbelief  within,  ail 
 that  he  could  do,  would  avail  nothina;.  The 
 world  may  fometimes  be  the  means  of  ilirring 
 them  up  ;  the  afflictions,  difappointments,  and 
 trials  of  life,  may,  in  this  refpe(fl  prove  inju- 
 rious to  the  foul,  as,  on  the  other  hand,  the 
 fmiles  and  afiiucnce  of  the  world  may  prove 
 hurtful.  Alfo,  when  God  withdraws  his  com- 
 fortable influences,  it  may  occafion  many 
 doubts  to  rife  and  prevail ;  but  whatever  be 
 the  occafion,  unbelief  gives  birth  to  them  all. 
 
 Surely  then,  one  would  w^ondcr  that  any 
 fhould  be  fo  fenfelefs,  as  to  dream  of  a  ftatc 
 of  perfection  that  may  be  attained  in  this 
 mortal  life ;  and  yet  this  is  the  cafe  with 
 many  ;  as  if  a  perfon  could  not  be  a  child  of 
 
 God, 
 
144  Encoufagemmt  foY 
 
 God,  that  does  not  perfedly  refemble  his  K^- 
 venly  Father. 
 
 Evident  it  is,  that  one  may  have  truet  faith,  ot 
 faith  of  a  faving  nature  (and  confequently  be 
 in  a  faved  ftate),  without  being  free  from  fm  ; 
 for  if  he  has  any  one  doubt  remaining,  he  can- 
 not be  faid  to  be  perfeft  in  grace.  The  apoftld 
 tells  us  of  the  Theffalonians,  that  "  their  faith 
 *'  grew  exceedingly ;"  neverthelefs  he  prays; 
 **  that  he  might  fee  their  face,  and  might  per- 
 *'  fedl  what  is  lacking  in  their  faith,"  or  that  , 
 he  might  be  inftrumental  of  eftablifliing  them 
 more  and  more.  And  where  is  the  believer, 
 who  needs  not  his  faith  to  be  flrengthened  ? 
 Where  is  that  perfon,  that  thinks  he  has  faith 
 enough  ?  He  that  thinks  fo,  gives  evidence  that 
 he  has  none  at  all.  If  you  have  faith  in  you, 
 inftead  of  faying,  you  ftand  in  need  of  nothings 
 you  will  go  like  humble  fupplicants  to  the 
 throne  of  grace,  and,  with  the  apoftles,  fay, 
 «  Lord  increafe  our  faith."  If  you  have  faith 
 in  you,  inftead  of  being  lifted  up  with  a  con- 
 ceit of  it,  you  will  be  humbled  for  your  re- 
 Biainin^  unbelief.     Though  the  life  a  believer 
 
 lives 
 
the  weak  Believer.  \Ao 
 
 lives  in  the  flcfli,  is  a  life  of  faith  on  the  Son  of 
 God,  yet  there  will  be  all  his  days  a  mixture 
 of  diftruft  and  unbelief. 
 
 Some  of  God's  people  indeed  go  out  of  the 
 world,  not  only  with  "  a  good  hope  through 
 "  grace,"  but  with  joy  and  triumph.  But  there 
 are  others,  that  fliall  land  as  fafe  at  laft,  who 
 fear  and  tremble  at  the  approach  of  death  ;  and, 
 though  their  godly  relatives  have  no  doubt  at 
 all  of  their  future  happinefs,  yet  they  them- 
 felves  may  be  doubting,  till  the  meffenger 
 death  has  done  his  office  ;  and  then  they  are 
 immediately  filled  with  joy,  in  the  prefence  of 
 God  and  the  Lamb  for  ever.     But  once  more. 
 
 Seventhly,  Notwithftanding  the  many 
 doubts  of  God's  children,  there  is  a  fure  foun- 
 dation laid  for  their  faith  and  truft. 
 
 When  Peter's  faith  bea:an  to  fail  in  the  exer- 
 cife  of  it,  then  he  began  to  {ink  in  the  deep 
 waters ;  but  the  foundation,  on  which  his  faith 
 was  built,  did  not  fail.  Jefus,  his  Saviour,  was 
 with  him ;  he  that  was  the  Saviour  of  his  foul 
 from  iin,  was  the  Deliverer  of  his  body  from 
 
 L  death. 
 
H6  "Encouragement  for 
 
 death.  This  fame  Jefus,  though  he  is  now  ex- 
 alted in  glory,  beholds  all  the  dangers  his  peo- 
 ple meet ;  and  when,  to  an  eye  of  fenfe,  they 
 may  be  near  fmking,  he  ftretches  forth  the 
 hand  of  his  power,  and  faves  them.  Whether 
 the  danger  be  of  the  fpiritual  or  temporal  kind, 
 he  is  prefent  to  work  deliverance.  And  cannot 
 fome  of  us  fay,  that  ^*  we  have  been  delivered  in 
 **  fix  troubles,  yea,  in  fcven  no  evil  has  touched 
 "  us  ?"  If  we  were  ignorant  of  a  kind  and  watch- 
 ful Providence  to  guard  our  outward  man,  we 
 might  well  fear  falling  into  many  diftrefles, 
 dangers,  and  death  itfelf ;  and  were  there  no 
 fccurity  given  to  God's  people,  that  their  fouls 
 fliall  be  prefcrved  fafe  to  his  heavenly  kingdom, 
 they  might  well  doubt  their  arrival  at  laft.  Let 
 their  eyes  be  open  on  the  fnares  that  are  laid 
 for  them  by  their  numerous^adverfaries,  and  let 
 them  conlider  their  own  weaknefs,  and  prone- 
 nefs  tQ  fall,  and  it  might  well  £11  them  with 
 fcrvile  fears,  and  anxiety  of  mind.  But  as  a 
 remedy  to  all  this,  let  fuch  confider,  what  a 
 fare  foundation  God  has  laid,  in  his  infinite 
 wlfdom  and  grace,  for  their  fafcty  and  falvation. 
 Was  Jefus  with  Peter  i  So  he  is  with  you,  ''  O 
 "  ye  of  little  faith." 
 
 Perhaps 
 
the  weak  Believer,  147 
 
 Perhaps  you  may  fay  with  Gideon,  "  If  the 
 **  Lord  is  with  us,  why  is  all  this  evil  befallen 
 *'  us  ?"  U  Chrift  is  with  us,  why  are  we  thus  ? 
 So  low,  fo  afflicted,  tempted,  and  deferted  ? 
 But  this  is  thfe  language  of  unbelief ;  for  he  fays 
 to  you :  "  Fear  thou  not,  for  I  am  with  thee : 
 "  be  not  difmayed,  for  I  am  thy  God,  I  will 
 *'  ftrengthen  thee,  yea,  I  w^U  help  thee,  yea, 
 "  I  will  uphold  thee  with  the  right  hand  of  my 
 *'  righteoufnefs."  Though  he  may  not  be 
 with  thee  to  comfort  and  rejoice  thy  foul,  as 
 once  he  w^as,  yet  he  is  with  thee  to  uphold  thy 
 foul ;  fo  that  though  he  may  fufFer  thee  to  fmk 
 into  doubts  and  fears,  yet  he  will  preferve  thee 
 from  fmking  into  ruin  and  mifery.  You  have 
 the  fame  Redeemer  to  cry  to  as  Peter  had,  and 
 *'  his  ear  is  not  heavy,  that  he  cannot  now  hear." 
 You  have  the  arm  of  his  power  ftretched  out 
 for  your  help  and  fecurity,  and  that  is  never 
 fliortened,  that  it  cannot  fave.  Seeing  there  is 
 fuch  a  fufficient  foundation  fof  your  truft  and 
 confidence,  you  may  therefore  fing  that  fong  of 
 the  Lord,  *'  God  is  our  refuge  and  ftrength,  a 
 *'  very  prefent  help  in  trouble,  therefore  we  will 
 **  not  fear."  Whatever  quarter  your  troubles 
 arife  from,  do  not  forget  your  Almighty  helper^ 
 
 L  2  who 
 
148  Encouragement  for,  &c. 
 
 who  has  promifed  to  be  very  gracious  to  thee 
 at  the  voice  of  thy  cry ;  when  he  Ihall  hear  it, 
 he  will  anfwer  thee* 
 
 I  ihall  clofe  w4th  this  one  direction. 
 
 Let  not  the  doubting  foul  defpair  of  help. 
 
 It  is  indeed  a  mercy  to  any  one,  when  God 
 brings  him  to  defpair  of  help  from  himfelf,  or 
 from  his  own  works ;  but  it  is  a  fm  to  defpair  of 
 help  from  above.  Though  you  may  fee  no- 
 thing but  fm  within  you,  and  hell  before  you, 
 and  may  think  there  is  no  mercy  for  you,  yet 
 be  not  afraid,  but  go  and  caft  yourfclf  at  the 
 feet  of  Jefus,  acknowledging  your  guilty  and 
 wretched  condition ;  and  remember,  he  came 
 into  the  world  to  fave  the  chief  of  fmners.  In 
 him  there  is  a  falvation  equal  to  your  guilt  and 
 mifery  ;  and  who  knows  but  he  may  ftretch 
 forth  the  hand  of  his  power,  and  refcue  thy 
 foul  from  condemnation  !  '^  O  thou  of  little 
 "  faith,  wherefore  then  doft  thou  doubt  ?" 
 
THE  FALL  OF  PETER. 
 
 SERMON    VI. 
 
 »9S«-9< 
 
 LUKE  XXII.  Gl,  02. 
 
 And  the  Lord  turned,  and  looked  upon  Peter. 
 And  Peter  remembered  the  word  of  the  Lord, 
 how  he  Jiad  faid  unto  htm.  Before  the  coei. 
 crozv,  thoufhalt  deny  me  thrice.  And  Peter 
 went  out,  and  wept  bitterly, 
 
 IN  the  hiHiory  which  is  given  us  of  the 
 fufferings  of  our  bleflfed  Redeemer,  thefe 
 are  recorded,  which  he  endured  from  the  be- 
 haviour of  his  apoftles  towards  him,  particu- 
 larly from  two  of  them,  Judas  and  Peter.  It  Vv  as 
 not  fo  great  a  wonder,  that  he  was  betrayed  by 
 Judas  for  thirty  pieces  of  filver,  for  he  vv'^s  a 
 worldly-minded  wretch.  But  how  aftonifh- 
 ing,  that  he  fliould  in  the  moft  awful  manner 
 J>e  denied  by  Peter,  who   appears   throughout 
 
 L  3  the 
 
1i  50  The  Fall  of  Peter. 
 
 the  hiftory,  to  be   the  moft   forward  of  the 
 apofliles,    in  fhewing  hi3   regards  to    Chrift ! 
 How   very  remarkable   is    it,   that  of  twelve 
 men,    whom    our   Lord    Jefus    chofe   to    be 
 his  immediate  attendants,  he  Ihould  fay  con- 
 cerning one  of  them,  *'  He  is  a  devil,"  and  to 
 another,   "  Get  thee  behind  me,   fatan  !"  and 
 yet  what  a  wide  difference  was  there  between 
 them !     Judas  haftened  on  the  fufFerings  of 
 his  Mafter  ;   Peter  would  at  that  tjme  have 
 prevented  them.     The  devil  entered  into  Ju- 
 das, and  filled  his  heart ;   while  he  came  to 
 Peter,  and  only  as  it  were  whifpered  in  his 
 ear. 
 
 Before  I  open  to  you  the  fm  of  Peter  in  de- 
 fying his  L/ord,  I  fliaU  confider  fome  previous 
 circumftances,  which  are  recorded  of  him. 
 
 ] .  The  intrepid  fpirit  which  he  difcovered 
 in  the  garden,  when  his  Mafter  was  appre- 
 hended. 
 
 The  evangelift  John  relates,  that  *'  Simon 
 f'  Peter,  having  a  fword,  drew  it,  and  fmote 
 ^*  tl^e  high  prieft's  fervant,   and  cut  off  hia 
 
 "right 
 
The  Fall  of  Peter.  151 
 
 '^  right  ear  ;  the  fervant's  name  was  Malchus." 
 Luke  tells  us,   that  the   difciples   had  among 
 them  two  fwords,   which  fome  fuppofe,  they 
 brought  with  them  from  Galilee  to   defend 
 themfelves  in  their  journey  from  robbers  ;  and 
 that    others    of  them,    beiide  Peter,    faid  to 
 Chrift,  ''Lord,  Ihall  we  fmite  with  the  fword  ?'* 
 Upon  w  hich  Peter,  who  had  one  of  them,  be- 
 ing more  bold  than  the  reft,    without  waiting 
 for  an  anfwer,  drew  it ;    and  feeing  one  of  the 
 Servants   very  violent  in   his  attempts  to  fcize 
 ChrlH:,  he  aimed  at  his  head,  and  happened  to 
 cut  off  his  right  ear.     What  a  zeal  was  here 
 difcovered  for  his  bleiTed  Matter  !     Yet  it  was 
 an  over  hafty  and  inconliderate   ad,  done  in 
 the  heat  of  his  fpirit.     A  man  may  embark  in 
 a  good  caufe,  and  at  the  fame  time  cxpofc  it 
 by  his  ralhnefs  and  imprudence. 
 
 2.  Obferve,  how  foon  the  zeal  and  courage 
 of  the  apoftlc  cooled  and  abated. 
 
 The  next  account  we  have  of  Peter  and  the 
 reft  of  his  brethren  is,~  that  "  they  all  forfook" 
 their  Maftcr,  "  and  fled."  When  they  faw, 
 that  he  fulFered  himfclf  to  be  bound  by  his 
 
 L  4  enemies. 
 
152  The  Fall  of  Peter. 
 
 enemies,  and  was  led  away  out  of  the  garden 
 like  a  malefactor,  they  all  ran  for  fafety,  where- 
 ever  they  could,  fearing,  that  they  alfo  fliould 
 be  taken,  and  puniflied  as  his  adherents.  "  Pcr- 
 "  haps,"  fays  Dr.  Doddridge,  "  they  were 
 "  afraid,  that  the  adlion  of  Peter  ihould  be 
 ''  imputed  to  them  all,  and  might  bring  their 
 ''  lives  into  danger.  But  whatever  they  ap- 
 *'  prehended,  their  precipitate  flight  in'thefe 
 "  circumftances  was  the  bafeft  cowardice  and 
 *'  ingratitude."  What  became  of  Peter's  zeal 
 now  ?  How  fuddenly  was  the  flame  extin- 
 guiflied  ! 
 
 Jufl:  in  this  manner  do  too  many  behave 
 in  the  befl:  of  caufes;  foon  hot,  foon  cold. 
 The  apoftle  Paul  writing  to  the  Galatians, 
 favs,  "  I  bear  you  record,  that  if  it  had  been 
 "  poffible,  ye  would  have  plucked  out  your 
 ''  own  eyes,  and  have  given  them  to  me." 
 Such  was  the  ardent  affe(5lion  they  had,  when 
 he  firft  miniftered  to  them.  But  mind  what 
 he  fays  in  the  next  verfe.  "  Am  I  therefore 
 "  become  your  enemy,  bccaufe  I  tell  you  the 
 *'  truth  ?"  Upon  which  he  adds,  "  It  is  good 
 "  to  be  zealoufly  afFed:cd   always   in   a  good 
 
 "  thing. 
 
A 
 
 -     The  Fall  of  Peter,  153 
 
 ''  thing,  and  not  only  when  I  am  prcfent  with 
 ''  you,"  It  is  enough  to  make  one's  heart  fad, 
 to  fee  that  among  the  profeiTors  of  the  prefent 
 age,  fo  many  are  grown  very  lukewarm  and 
 inditferent  to  the  truths  and  inftitutions  of 
 Chrift. 
 
 3.  Let  us  fee  how  Peter  recovered  his 
 zeal,  in  fomc  fmall  meafure,  after  liis  fhameful 
 flight. 
 
 In  the  5 -1th  verfe  of  the  chapter  where  the 
 text  is,  it  is  faid,  "  Then  they  took  Jefus,  and 
 *'  led  him,  and  brought  him  into  the  high 
 '^  prieft's  houfe."  He  had  undergone  an  exa- 
 mination before  Annas,  who  fent  him  to  Caia-» 
 phas,  his  fucceilbr  as  high  pricft,  and  his  fon- 
 in-law.  This  took  up  a  little  fliare  of  time, 
 during  which  Peter  bethought  himfelf,  re- 
 turned from  his  flight,  and  ''  followed  afar 
 ^'  off."  By  returning,  and  coming  towards 
 Chrift,  he  fliewcd  that  he  had  -ftill  a  \o\c  to 
 him.  Here  was  a  little  revival  of  his  zeal. 
 Yet  his  fears  were  fuch,  as  made  him  keep  at 
 a  diftance.  He  came  to  the  outer  gate  of  the 
 high  prieft's  palace,  and  there  ftood,  till  the 
 -  other 
 
15-1  The  Fall  of  Peter. 
 
 other  difciple,  moft  probably  John,  who  went 
 in  £rft,  came  out,  and  fpake  to  her  who  kept 
 the  door  to  let  him  in ;  which  fhe  did. 
 
 '•'  He  followed  Chrift  afar  off."  It  may  be 
 taken  as  a  defcription  of  fome  profeflbrs,  who 
 inftcad  of  "  following  the  Lord  fully,"  follow 
 him  afar  off.  I  mean  ;  their  obedience  to  his 
 commandments  is  not  univeri!al,  but  partial. 
 They  attend  upon  fome,  but  not  upon  all,  the 
 inilitutions  of  his  worfhip.  They  make  a  re- 
 ligious profeffion,  but  have  not  completed  it. 
 Thofe  words  of  Chriil:  may  be  applied  to  fuch 
 perfons,  which  he  addreffed  to  fome  at  Sardis ; 
 "  I  have  not  found  thy  works  perfcd:  before 
 ^  God."  It  does  not  mean,  that  they  had 
 not  attained  a  fmlefs  perfe6lion,  but  that  they 
 were  habitually  living  in  the  omiffion  of  a 
 commanded  duty.  By  their  following  Chrift, 
 they  difcover  fome  reverence  and  affe(5lion  for 
 him ;  but  by  following  afar  off,  they  Ihew  a 
 fear  of  being  fully  known  to  be  his  difciples. 
 They  cannot  wholly  forfake  him,  dare  not 
 wholly  renounce  him  ;  yet  by  their  hanging 
 back,  it  is  evident,  that  they  have  not  that  re- 
 i^c6i  to  his  authority,  which  they  ought  to 
 
 have. 
 
The  Fall  of  Peter.  155 
 
 have.  Such  pcrfons  are  in  greater  danger  of 
 apoftacy  than  others.  Peter,  who  manifefted 
 fo  much  intrepidity  for  his  Mafter  in  the  gar- 
 den, ought  to  have  appeared  boldly  for  him  in 
 the  court.  Inftead  of  that,  the  fear  of  man, 
 which  he  now  indulged,  brought  him  into  a 
 dreadful  fnare.  This  gave  rife  to  his  fhameful 
 denial  of  his  Lord. 
 
 In  proceeding  on  the  fubjedl,  I  fhall  lay  be- 
 fore you  the  nature  of  his  fm.  It  w^as  a  very 
 complicated  evil. 
 
 First,  It  began  in  cowardice. 
 
 He,  who  a  few  hours  before  faid  to  his 
 Lord,  *^  Though  all  men  Ihall  be  offended  be- 
 ^'  caufe  of  thee,  yet  will  I  never  be  offended," 
 was  now  full  of  fear  and  tremblins:.  He  ut- 
 tered  thefe  big  words  in  the  confidence  of  his 
 own  heart.  No  doubt,  he  was  fincere  in  his 
 declaration,  and  meant  what  he  faid.  But  it 
 is  often  the  cafe,  to  go  from  one  extreme 
 to  another.  His  trufting  in  his  refolution 
 made  him  lofe  his  courage.  He  that  in  his 
 pwn  eyes  was  a  bulwark  againft  the  world, 
 
 now 
 
155  The  Fall  of  Peter. 
 
 now  the  trial  came,  hung  down  his  head  like 
 a  bulrulh.  His  felf-confidence  vanilhed  into 
 vapour  and  fmoke.  He  that  w^as  bold  as  a  lion, 
 has  prefently  become  weak  and  timorous  as  a 
 hare.  It  would  have  been  well  for  him,  when 
 he  made  that  folemn  promife  of  adhering  to 
 Chrift,  had  he  faid,  "  Lord,  I  have  no  power 
 *'  of  my  own ;  I  trufi:  therefore  in  thee  for 
 ^'  grace  to  keep  me  faithful."  But  he  was  fb 
 high  minded,  as  to  think  himfelf  fuperior  to 
 every  temptation.     Bew  are  of  cowardice. 
 
 Secondly,  I  would  take  notice  of  the  mo- 
 tive, w^hich  induced  Peter  to  enter  into  the 
 palace  of  the  high  prieft. 
 
 It  is  faid,  "  He  went  into  a  feat  with  thp 
 fervants  to  fee  the  end;'''  what  would  be  the 
 iiTue  of  his  Lord's  trial,  wliether  they  would 
 acquit  or  condemn  him.  At  firft  fight  this 
 appears  to  be  no  bad  motive.  And,  indeed, 
 it  w^as  natural  for  him  to  endeavour  to  learn 
 as  foon  as  poffible,  what  would  becom,e  of  his 
 beloved  Mafter.  Yet  the  exprcfllon  feems  to, 
 carry  in  it  a  vain  curiofity,  as  if  he  came  there 
 with  no  better  a  view,  than  a  mere  ilranger 
 
 would 
 
The  Fell!  of  Peter.  157 
 
 would  indulge.  It  is  the  remark  of  Mr.  Henry, 
 "  he  was  led  more  by  his  curiollty  than  by  his 
 *'  confcience  ;  he  attended  as  an  idle  fpe^lator, 
 "  rather  than  a  difciple,  a  perfon  concerned." 
 I  mention  it  for  this  reafon,  that  an  over-cu- 
 rious, pr)4ng  temper,  has  been  frequently  the 
 caufe  of  fm,  and  the  occafion  of  trouble. 
 
 Thirdly,  Peter  w^as  in  great  danger  of 
 falling,  by  going  into  the  company  of  the 
 wicked. 
 
 It  is  faid,  verfe  55,  that  "  when  they  had 
 <^  kindled  a  fire  in  the  midll  of  the  hall,  and 
 "  were  fet  down  together,  Peter  fat  down 
 "  among  them."  The  evangelift  John  tells 
 us,  that  "  the  fervants  and  officers,"  meaning 
 the  under-officers  of  the  court,  ^'  flood  there, 
 "  who  had  made  a  fire  of  coals,  for  it  w^as  cold, 
 "  and  they  warmed  themfelves  ;  and  Peter 
 "  ftood  with  them,  and  warmed  himfelf.'* 
 The  little  differences  in  the  accounts  given, 
 are  eafily  reconclleable.  Peter,  who  feems  to 
 have  gone  into  the  hall  only  to  warm  himfelf 
 at  the  fire,  changed  his  pofture  ;  one  while  he 
 flood,  another  time  he  fat  down.     Inftead  of 
 
 flriving 
 
158  tie  Fdll  of  PeteK 
 
 ftriving  to  get  into  the  court,  where  his  Mafler 
 was  under  examination,  he  tarried  in  the  outer 
 place,  where  the  fervants  were  affembled,  and 
 mixed  with  them.  He  afFe(5led  difguife,  as  one 
 afhamed  to  be  thought  a  difciple.  What  could 
 he  exped:  to  find  there  but  bad  company  ? 
 
 A  good  perfon  may  fometimes  be  under  the 
 neceffity  of  being  in  company  with  the  vildft. 
 Bufmefs,  and  other  occafions,  may  require  it. 
 But  it  is  one  thing   to  be  in   the  company  of 
 the  wicked  ;  another,  to  be  a  companion  of 
 them.     Lot  was  in  Sodom ;  but  his  righteous 
 foul  was  vexed  with  their  filthy  converfationi 
 Peter  in  the  hall,  in  all  probability,  heard  and 
 faw  much  wickednefs  going  forward,  and  this 
 proved  a  temptation  to   him.     The  pfalmift 
 having  obferved,  that  '^  the  Ifraelites  were  min- 
 "  gled   among   the    heathen,"    adds,    *'  they 
 ''  learned  their  works,  and  ferved  their  idols,- 
 "  which  were  a  fnare  unto  them."     LyCt  all/ 
 and  efpecially,  let  the   young  beware  of  evil 
 company.     The  wicked  will  entice  you  to  do 
 thofc  things  which  are  bafe  and  diflionourable, 
 to  drink,   to   break   the   Hibbath,   to   go  into 
 houfes  of  ill  fame,  and  perhaps,  to  profane  the 
 
 name 
 
The  Fall  of  Peter,  \5Q 
 
 name  of  God.  But  what  fays  the  word  of 
 God  ?  "  Enter  not  into  the  path  of  the 
 "  wicked,  and  go  not  in  the  way  of  evil  men; 
 "  if  the  hps  of  a  fhrange  woman  drop  as  an 
 "  honey-comb,  her  feet  go  dow^n  to  death,  and 
 "  her  fteps  take  hold  on  hell."  David  fays, 
 *'  I  have  not  fat  with  vain  perfons ;  I  have 
 *'  hated  the  congregation  of  evil-doers ;"  and 
 then  adds,  ''  Gather  not  my  foul  with  fmners, 
 "  nor  my  life  with  bloody  men."  Thoufands 
 have  been  ruined  in  their  good  name,  their 
 fubftance,  their  bodies,  and  their  fouls,  by  aiTo- 
 ciating  wdth  the  wicked. 
 
 Some  beginners  in  the  world,  in  hopes  of 
 enlarging  their  bufmefs,  have  made  it  their 
 practice  to  refort  to  nightly  clubs  with  thofe, 
 whofe  converfation  is  very  enfnaring.  And  as 
 fm  is  of  a  hardening  nature,  the  profanation 
 of  facred  things,  which  at  firfl  ftartled  them, 
 foon  becomes  familiar  ;  the  devil  ftands  ready 
 to  lead  them  on  to  add  fm  to  fm,  and  corrupt 
 nature,  like  tinder,  catches  the  fparks  as  they 
 tall.  It  is  highly  probable,  that  Peter  on  hear- 
 ing the  vileft  language,  foon  caught  the  infec- 
 tion. 
 
 Fourthly, 
 
lOo  The  Fall  of  Peter. 
 
 Fourthly,  One  of  the  fms  of  Peter  was 
 lying. 
 
 He  uttered  that  which  he  knew  in  his  con- 
 fcience  was  falfe,  wdth  a  defign  to  deceive. 
 When  he  was  afked,  as  foon.as  he  came  into 
 the  hall,  by  the  daipfel  who  kept  the  door, 
 ''  Art  not  thou  one  of  this  man's  difciplcs  ?" 
 "  He  immediately  faid,  I  am  not.  After  a 
 "  little  while,  another  faid  to  him.  Thou  art 
 "  one  of  them,  for  thy  fpeech  bewrayeth 
 "  thee  ;  thou  art  of  Galilee,  for  thou  fpeakefi; 
 "  that  dialed.  And  he  faid,  Man,  I  know 
 "  not  what  thou  fayeft.  Then  another  faid  to 
 *'  him,  Did  I  not  fee  thee  in  the  garden  with 
 "  him  ?     This  alfo  he  denied." 
 
 Though  Peter  was  at  this  time  under  the 
 power  of  fear,  he  cannot  be  excufed.  He 
 knew,  that  he  was  one  of  the  difciples  of  Jefus. 
 He  kne\^-,  that  he  was  in  the  garden  with 
 him.  What  was  his  defign  then  by  denying 
 it,  but  to  deceive  ?  And  not  only  was  it  a  fm 
 againft  man,  but  an  heinous  oifence  in  the  iia;ht 
 of  God,  w  ho  has  forbidden   lying,   and  who 
 
 declares 
 
The  Fall  of  Peter.  iGl 
 
 declares,  that  he  hates  it,  and  will  furely  pu- 
 nifli  it. 
 
 This  is  one  of  the  atrocious  crimes,  which 
 abound  in  our  land,  among  men  of  high  and 
 low  degree.  It  runs  lefs  or  niore,  through 
 every  department,  every  occupation,  every 
 connediion.  And  though  one  who  fears  God, 
 and  regards  man,  may  be  overtaken  by 
 this  fault,  or  furprifed  into  it  by  temptation, 
 yet  from  his  inmoft  foul  he  can  fay  with  the 
 pfalmift,  "  I  hate  and  abhor  lying,  but  thy 
 **  law  do  I  love.'* 
 
 Fifthly,  Confider  Peter's  open  denial  of 
 his  Lord  ;  and  that  at  the  time  when  it  was 
 his  duty,  more  abundantly,  to  have  ftood  up 
 for  him,  and  confciTed  him. 
 
 He  had  made  a  noble  confefiion  of  him  not 
 long  before,  faying,  "  Thou  art  the  Chrift, 
 *'  the  Son  of  the  living  God."  '  Yet  now  he 
 fays,  "  I  know  not  the  man."  It  would  have 
 been  criminal  to  be  fdent.  But  in  fo  politive 
 and  dired:  a  manner  to  difown  his  Lord,  was 
 in  efFe<5l  to  fay,   "  He  is^  an  impoftor,  and  let 
 
lS3  The  Fall  of  PcLi'. 
 
 *'  him  be  puniflied  as  fuch."  Yet  it  fliould 
 be  obferved,  that  this  denial  of  Chrifl  did  not 
 fpring  from,  enmity  and  malice  againfl  his 
 Lord,  but  from  the  fear  of  man.     Once  more, 
 
 -Sixthly,  Confider  Peter's  denial  of  Chrift, 
 as  it  was  attended  with  curfmg  and  fwearing. 
 
 "  He  began  to  curfe  and  to  fwear."  In 
 curfmg,  he  imprecated  divine  vengeance  on 
 his  head ;  in  fwearing,  he  called  God  to  wit- 
 nefs,  that  what  he  uttered  was  truth  ;  at  the 
 fame  time  he  knew  it  to  be  a  falfehood.  We 
 fometimes  call  fuch  language,  the  language  of 
 hell.  But  properly  fpeaking,  the  wicked  in 
 that  place  of  torment  are  far  from  wifhing  an 
 incrcafe  of  their  punifliment,  nor  do  they  ap- 
 peal to  God.  Profane  fwearing  is  indeed  the 
 language  of  thoufands,  who-  are  in  the  high 
 road  to  deilnidiion. 
 
 To  this  fliockins:  desfree  Peter  finned.  Yet 
 it  muft  be  faid  of  him,  he  did  not  love  curfmg, 
 nor  was  it  his  cuftom  to  take  the  name  of  the 
 Lord  in  vain.  Neverthelefs,  his  {\n  was  at- 
 tended   with  very  heinous  aggravations.     It 
 
 was 
 
The  Fall  of  Peter.  i63 
 
 was  committed  againft  light,  and  knowledge, 
 and  the  convictions  of  his  confcicnce.  He 
 ilnned  againft  his  Lord,  who  had  fliewn  him 
 peculiar  favour.  His  tranfgreffion  was  com- 
 mitted, after  he  had  in  the  moft  folemn  man- 
 ner vowed  and  protefted,  that  he  would  not 
 deny  him.  Warning  was  given  him  ;  yet  he 
 regarded  it  not.  His  fm  was  repeated  the 
 third  time.  And  fome  obfcrve,  as  aggrava- 
 tions of  his  crime,  the  weaknefs  of  the  temp- 
 tation, and  that  it  was  committed  foon  after 
 he  had  received  from  the  hands  of  Chrift  the 
 fymbols  of  his  body  and  blood,  as  broken  and 
 fhed  for  the  remiffion  of  his  fms. 
 
 Thus  did  an  eminent  apoftle  of  Chrift  fall 
 from  his  integrity.  Concerning  his  repentance, 
 I  propofe,  God  willing,  to  treat  in  another  dif- 
 courfe,  and  fhall  clofe  at  prefent  by  making  an 
 improvement  of  what  you  have  heard. 
 
 1.  See  the  impartiality  of  the  facred  wri- 
 ters in  recording  the  grofs  failings  of  good 
 men. 
 
 M  2  Even 
 
16-4  the  Fall  of  Peter. 
 
 Even  thofe,  who  had  attained  to  very  high' 
 meafures  of  faith  and  hoUnefs,  fell  by  enor- 
 mous tranfgreffions.  Abraham  himfelf,  the 
 father  of  all  that  believe,  was  more  than  once 
 chargeable  with  falfehood.  David,  the  mart 
 after  God's  own  heart,  how  deep  w^as  his  fall  \ 
 Without  enumerating  more  inftances,  the  re- 
 cording of  thefe  fad  accounts  in  the  book  of 
 God,  is  a  proof  of  the  impartiality  of  it. 
 
 2.  Concerning  Peter,  let  it  be  obferved,  that 
 as  his  apoftacy  w-as  not  final,  fo  neither  was  it 
 total, 
 
 ■  -.  ■     ,  ^ 
 
 It  is  true,  there  was  not  the  leaft  appearance 
 
 in  him  at  this  time,  of  that  which  wus  good, 
 but  of  every  thing  that  was  evil.  Yet  even' 
 then,  he  did  not  lofe  the  grace  of  God  ;  it 
 was  like  a  fpark  covered  vinth  afhcs.  Our 
 Lord  faid  to  hirn  juil:  before,  "  I  have  prayed 
 *'  for  thee,  that  thy  faith  fail  not."  The  ori- 
 ginal word  figniiies',  that  thy  faith  be  not 
 eclipfed.  It  was  indeed  a  partial,  but  not  a 
 total  eclipfe.  His  faith  failed  in  the  fruit  of 
 it,  but  not  in  the  principle  of  it.' 
 ^  3.  The 
 
The  Fall  of  Peter,  i65 
 
 3.  The  iin  of  Peter  is  fet  before  us  for  our 
 admonition,  for  our  warning,  not  as  our  war- 
 rant. 
 
 They  muft  be  wicked  above  meafure  in- 
 deed, who  take  occafion  from  his  fall  to  tranf- 
 grefs.  O,  my  friends,  we  are  hereby  taught, 
 that  it  is  not  in  man  that  walks  to  direct  his 
 fteps.  The  beft  of  men,  what  are  they,  if 
 God  leave  tkem  to  themfelves  for  an  hour  ? 
 The  next  temptation  which  prefents  itfelf 
 would  carry  them  away.  Let  him  that  think- 
 eth  he  ftandeth,  take  heed  left  he  fail.  Be 
 not  high  minded,  but  fear.  A  fear  of  caution 
 ought  ever  to  be  cherifhed  ;  for  wherever  we 
 go,  fnares  are  laid  for  us,  and  our  hearts  are 
 prone  to  fm.  Beware  of  '*  following  a  mul- 
 *^  titude  to  do  evil.  Watch  and  pray,  that 
 "  ye  enter  not  into  temptation."  Exercife  a 
 godly  forrow  over  a  deceitful  heart.  Many 
 have  finned  with  Peter,  who  have  not  re- 
 pented with  him.  As  we  fee  in  Judas,  that 
 a  profeiTor  may  make  a  great  fliew,  and  yet  be 
 an  ungodly  perfon,  fo  in  Peter,  how  low  a 
 profeflbr  may  fall,  and  ftill  be  a  true  believer. 
 Neverthelefs,  we  cannot  be  too  much  on  our 
 
 Ms  guard. 
 
]  66  The  Fall  of  Peter, 
 
 guard,  nor  give  ourfelves  too  much  to  prayer, 
 that  the  Lord  would  be  our  keeper.  When 
 we  hear  of  the  faihngs  of  thofe,  who  are  ac- 
 counted good  men,  that  is  the  time,  to  com- 
 mit ourfelves  in  a  folemn  manner  to  the  cuf- 
 todj  of  divine  power  and  grace. 
 
 Lastly,  If  any  of  you  are  confcious  to 
 'yourfelves  of  gre^t  and  open  iniquity,  go  and 
 humble  yourfelves  before  the  Lord.  Make  a 
 particular  and  an  ingenuous  confeffion.  At 
 the  fame  time,  look  and  rely  upon  that  pre- 
 cious blood  oi  the  Son  of  God,  which  made 
 atonement  for  the  chief  of  fmners,  and  which 
 clcanfcs  from  all  fm.  "  Take  with  you  words, 
 *'  and  turn  to  the  Lord,  and  fay  unto  him, 
 "  Take  away  all  iniquity  from  us,  and  receive 
 "  us  gracioufly ;  fo  will  we«render  the  fruit  of 
 *^  our  lips." 
 
THE  REPENTANCE  OF  PETER. 
 
 SERMON    VIL 
 
 »®«3I»®< 
 
 LUKE  XXII.  Ol,  C2, 
 
 And  the  Lord  turned,  and  looked  upon  Peter > 
 And  Peter  remembered  the  word  of  the  Lord, 
 how  he  had  /aid  unto  htm,  Before  the  cock 
 crow,  thoufhalt  deny  me  thrice.  And  Peter 
 went  out  and  wept  bitterly, 
 
 IN  a  former  dlfcourfe,  I  treated  on  the 
 fhameful  qoridu(6l  qf  Peter  in  denying  his 
 Lord.  The  fet  time  being  come  for  Chrift 
 to  fuffer,  his  enemies  apprehended  and  bound 
 him  in  the  garden,  and  led  hini  to  the  high- 
 prieft.  While  he  was  under  cxaniination, 
 Peter,  who  firft  followed  him  afar  off,  came 
 into  the  hall,  and  fat  down  with  the  fcrvants, 
 w^aiting  to  fee  the  iffuc  of  the  trial.  There  it 
 was  he  denied  the  Lord  with  oaths  and  curfes, 
 
 M  4  no 
 
l68  The  Repejttance  of  Peter. 
 
 no  lefs  .than  three  times.  I  have  opened  to 
 you  the  nature  of  his  fin,  with  the  aggravations 
 of  it,  and  then  made  an  improvement,  fo  far, 
 of  the  fubjedl. 
 
 According,  to  propofal,  I  fhall  nov^  take  into 
 confideration  his  repentance. 
 
 It  is  obfervable,  that  the  four  evangelilb 
 have  recorded  his  tranfgreffion  ;  but  they  have 
 not  all  recorded  his  repentance.  John,  who 
 wrote  his  gofpcl  the  laft,  verbally  omits  it. 
 Yet  he  has  given  fuch  an  account  of  Peter, 
 after  the  refurretflion  of  Chrift,  as  amounts  to 
 a  proof,  that  he  was  a  true  penitent.  And,  in- 
 deed, it  wxre  fufficient  to  our  belief,  if  only 
 one  infpired  penman  had  declared  it.  But  in 
 the  mouth  of  three  credible  witneiTcs  the  thing 
 is  ellabliihed. 
 
 LrCt  us  look  into  the  narrations  which  they 
 have  given  us.  Matthew  fays,  '^  Peter  remem- 
 "  bered  the  words  which  Jefus  faid  to  him, 
 "  Before  the  cock  crow,  thou  fhalt  deny  me 
 "  thrice ;  and  he  went  out,  and  wept  bit- 
 "  terly."     Mark  fays,   "  The  fecond  time  the 
 
 *^  cock 
 
The  Repentance  of  Peter.  \  Oy 
 
 *'  cock  crew,  (-which  was  about  three  o'clock 
 '*  in  the  morning),  and  Peter  called  to  mind 
 ''  the  word  that  Jefus  fliid  to  him,  Beibre  the 
 "  cock  crow  twice,  thou  flialt  deny  me  thrice. 
 "  And  when  he  thought  thereon,  he  wept.** 
 The  v/ord  which  is  rendered  he  tJiongJit  thereon, 
 it  differently  rendered  by  critics.  Some  fay  it 
 fliould  be  rendered  he  covered,  viz.  his  head  with 
 his  mantle ;  for  the  covering  of  the  face  was 
 nfual  in  the  time  of  mourning.  Others  again, 
 that  he  riijhcd  out ,  viz.  of  the  high-prieft's  hall, 
 and  then  wept.  Other  interpretations  are  put 
 on  the  word.  But,  after  all,  our  tranflation 
 may  have  the  preference.  When  the  evan2;e- 
 lift  Luke  relates  the  faA,  he  tells  us  a  particular 
 circumilance,  about  which  the  other  evange- 
 lifts  are  filent.  *'  The  Lord  turned  and  looked 
 *'  upon  Peter.  And  Peter  remembered  the 
 '*  word  of  the  Lord,  how  he  faid  to  him,  Be- 
 ''  fore  the  cock  crow  twice,  thou  fhalt  deny 
 *'  me  thrice.  And  he  went  out,  and  wept 
 '*  bitterly."     Obferve  here. 
 
 First,  The  fmcerity  and  fuddennefs  of  Pe- 
 ter's repentance. 
 
 Secondly, 
 
170  The  Repentance  of  Peter. 
 
 Secondly,  The  incident  which  brought 
 his  iniquity  to  remembrance,  which  was  the 
 crowing  of  the  cock. 
 
 Thirdly,  The  pungency  of  his  repent- 
 ance.    And, 
 
 Fourthly,  The  principal  caufe,  which  was 
 the  look  that  the  Lord  gave  him. 
 
 First,  Thefmcerity  and  fuddennefs  of  Pe- 
 ter's repentance. 
 
 Although  none  of  us  doubt  of  thefe  things, 
 it  is  neceffary  to  fpeak  of  them  to  the  glory  of 
 free  grace,  and  that  we  always  have  them  in 
 remembrance.  If  any  of  Peter's  fellow  difci- 
 ples  had  heard  him  deny  thdr  Lord,  in  that 
 Ihocking  manner  which  has  been  related,  what 
 would  they  have  thought  of  him  ?  Surely 
 this  man  muft  have  been  all  along  a  wolf  in 
 Iheep's  clothing.  We  were  deceived  in  him. 
 And,  even  fuppofmg  they  had  been  eye- 
 witnelTes  of  his  tears;  yet  would  they  not 
 have  been  ready  to  fufped;  him,  as  the  dif- 
 ciplcs  did  Saul  of  Tarfus  ?     Concerning  hini 
 
 it 
 
The  RepcntaJice  of  Peter.  i  y  i 
 
 it  is  faid,  '*  When  he  affayed  to  join  himfelf 
 "  to  them,  they  were  all  afraid  of  him,  and 
 *'  believed  not  that  he  was  a  difciplc."  Be 
 this  as  it  may, 
 
 1.  We  have  the  ftrongeft  evidence  of  the 
 fmcerity  of  his  repentance. 
 
 And  fo  had  all  his  brethren  :  otherwife  they 
 would  not  have  re-admitted  him  into  their 
 fellow:niip.  If  any  of  you,  my  friends^  who 
 fear  God,  were  to  fee  a  fellow  profefTcr,  a  fel- 
 low member,  fall  into  fcandalous  fins,  after 
 the  fimilitude  of  Peter's  tranigrcffion,  or  into 
 any  other  atrocious  crime,  and  were  to 
 hear  him  exprefs  his  forrow  with  tears  for 
 what  he  has  done  ;  notwithftanding  this,  you 
 would  not  think  it  right  to  rcftore  him  to  fa- 
 vour and  fellowfhip,  until  **  he  brought  forth 
 *'  fruits  meet  for  repentance."  Certainly  this 
 ihould  be  the  term  of  friendfhip  and  com- 
 munion. 
 
 To  what  place  Peter  retired,  when  he  went 
 mourning  out  of  the  high-prieft's  hall,  during 
 the  fpace  of  three  days,  we  are  not  informed. 
 
 But, 
 
172  The  Repentance  of  Peter. 
 
 But,  in  all  probability,  he  fpeedily  found  out 
 his  fellow  difciples,  and  gave  them  fuch  teftlr 
 monies  of  his  repentance,  as  that  they  ac- 
 counted him  a  genuine  and  humble  penitent. 
 For,  the  third  day  after  his  fall,  which  was  the 
 firft  day  of  the  week,  the  day  of  Chrift's  refur- 
 redion,  we  read,  that  upon  Mary  Magdalen's 
 informing  Peter  and  John,  that  the  Lord's 
 body  was  not  in  the  fepulchrc,  they  both  im- 
 mediately ran  thither,  to  iee  whether  it  were 
 fo  or  not.  It  is  alfo  recorded,  that  the  angel, 
 whom  the  women-  faw  in  the  fepulchre,  faid 
 to  them,  "  Go  your  way,  tell  his  difciples  and 
 *'  Peter,  that  he  goes  before  you  into  Galilee." 
 The  mention  of  Peter's  name  fo  exprefsly  by 
 the  heavenly  meffenger,  could  not  but  give 
 him  jftrong  confolation,  upon  his  hearing 
 of  it,  and  is  a  demonftratic^,  that  his  re- 
 pentance w^as  certainly  of  the  right  kind.  Thus 
 "  there  is  joy  in  the  prefence  of  the  angels  or 
 ^'  God  over  one  fmner  that  repenteth."  More- 
 over, let  it  be  obferved  concerning  this  apoftle, 
 that  when  our  Lord  predidled  his  apoftacy,  he 
 alfo  made  mention  of  his  recovery.  Thus,  in 
 verfe  32,  of  this  chapter,  he  fays,  ''And  when 
 "  thou  art  converted,  itrengthcn  thy  brethren.'* 
 
 He 
 
21ie  Repentance  of  Peter,  \  73 
 
 He  does  not  fay.  When  thou  Ihalt  convert  thy- 
 felf,  but  when  thou  "  art  converted."  Sin  is 
 a  departure  from  the  hving  God.  Repentance 
 is  a  return  to  him.  In  a  godly  man  it  is  a  new 
 converfion.  The  good  Shepherd  reftores  his 
 wandering  foul.  By  the  exhorfetion  which 
 our  Lord  gives  Peter,  we  may  juftly  think, 
 that  when  he  found  out  his  brethren,  all  of 
 whom  had  forfaken  their  Mafter,  and  fled,  he 
 not  only  declared  his  own  repentance,  but  was 
 of  fignal  fervice  and  ufe,  as  an  inftrument  of 
 confirming  them  in  their  love  and  adherence 
 to  their  dear  Lord. 
 
 I  farther  remark,  under  this  head,  what  a 
 mighty  difference  there  was  between  the  re- 
 pentance of  Peter,  and  that  of  Judas.  For  it 
 is  faid  of  the  traitor,  that  he  *^  repented  him- 
 "  felf,"  and  made  a  public  confeffion  before 
 the  jewilh  council,  that  "  he  had  fmned  in  be- 
 "  traying  innocent  blood."  But  notwithftand- 
 ing  he  changed  his  mind,  and  was  forry  for  his 
 fm,  it  w^as  not  that  godly  forrow,  which  work- 
 eth  falvation,  but  the  forrow  of  the  w^orld, 
 which  worketh  death.     His  confcience  flung 
 
 bin;; 
 
174  The  Repentance  of  Peter. 
 
 him  ;  he  could  not  bear  the  agonizing  reflec- 
 tions of  his  own  mind  ;  and  being  filled  with 
 horror  and  defpair,  and  thoughtlefs  of  eternity, 
 he  plunged  into  it.  On  the  other  hand,  Pe- 
 ter, when  brought  to  a  fenfe  of  his  comph- 
 cated  crime,  was  afhamcd  and  confounded, 
 becaufe  he.  had  offended,  difpleafed,  and  dif- 
 honoured  his  Lord.  He  mourned  over  his 
 vile  ingratitude  to  his  beft  friend  and  bene- 
 factor, and  returned  to  him,  from  whom  he 
 had  revolted  ;  ^vhereby  he  expreffed  his  genuine 
 and  ardent  affecflion  to  him. 
 
 2.  Let  us  now  fee  the  fuddennefs  of  Peter's 
 repentance. 
 
 It  feems  to  me,  that  he  vs^as  about  two  or 
 three  hours  in  the  high-prieft's  halL  The  firft 
 time  he  was  charged  with  being  a  difciple,  he 
 denied  it.  Upon  this,  he  went  out  into  the 
 porch,  and  ibon  returned.  A  little  while  after, 
 he  denied  the  fecond  charge,  and  fupported  his 
 denial  with  an  oath.  Then  about  the  fpace 
 of  an  hour  after,  upon  the  third  charge  he  de- 
 nied it,  pouring  out  oaths  and  imprecations. 
 
 Upoa 
 
The  Repentance  of  Peter.  176 
 
 Upon  this,  his  fin  was  brought  to  mind  ;  his 
 forrow  was  kindled  within  him,  and  he  went 
 out  a  real  penitent. 
 
 I  mention  it,  not  only  to  fliew  what  a  won- 
 derful  change  was  wrought  in  him  in  a  little 
 time,  tor  nothing  is  too  hard  for  the  Lord, 
 but  alfo  to  point  out  the  fovereignty  of  the 
 grace  of  God  in  his  dealings  with  different  be- 
 lievers. Some  have  been  fuffered  to  continue 
 under  the  power  of  their  iniquities  a  long 
 while,  compared  with  others.  At  leaft,  they 
 have  remained  in  a  ftupid  frame,  before  they 
 were  awakened  to  repentance.  This  was  the 
 cafe  with  David,  whofe  guilt  lay  upon  his  con- 
 fcience  unrepented  of,  as  it  is  commonly 
 thought,  nine  months  ;  and  he  was  not  brought 
 to  himfelf,  until  God  fent  the  prophet  Nathan 
 to  him.  We  may  apply  that  palTage  to  the 
 time,  where  he  fays,  **  When  1  kept  filence,'* 
 when  I  did  not  make  an  ingenuous  confef- 
 fion  of  my  fms  to  God,  "  my  bones  waxed  old 
 '^  through  my  roaring  all  the  day."  The  fen- 
 fations  of  the  divine  wrath,  and  the  horrors  of 
 his  confcience,  affcdled  the  health  of  his  body. 
 But  in  the  cafe  of  Peter  we  fee,  that  he  was 
 
 quickly 
 
17S  The  Repejifance  of  Peter. 
 
 quickly  renewed  to  repentance,  and  in  a  little 
 time  after,  was  fent  and  employed,  to  preach 
 the  do(5lrine  of  repentance  and  forgivenefs  m 
 Chr-ift's  name  to  his  countrymen,  and  honour- 
 ed as  the  inftrument  of  converting  thoufands. 
 
 I  now  proceed. 
 
 Secondly,  To  point  out  the  incident, 
 ■which  brought  Peter's  iniquity  to  remem- 
 brance. 
 
 All  the  evangeliils  recite  the  warning  which 
 our  Lord  gave  him,  and  mention  the  crowing 
 of  the  cock.  Only  Mark  fpeaks  of  his  crow- 
 ing twice.  The  firft  time  was  at  Peter's  firft 
 denial  of  Chrift.  He  no  fooner  faid,  I  know 
 not,  neither  underftand  I  what  thou  fayeft, 
 than  he  went  out  into  the  porch ;  and  the 
 cock  crew.  It  looks  as  if  his  going  out  at  this 
 time,  indicated  the  hurry  and  confufion  of  his 
 mind.  But  whether  his  now  hearing  the 
 crowing  of  the  cock  brought  to  him  any  fenfe 
 of  his  fni,  does  not  appear.  He  might  be  in  a 
 great  perturbation,  when  accufed  of  being  a 
 difciple  of  Jefus,  who  was  now  upon  his  trial, 
 
 and 
 
The  Repentance  of  Peter.  1 7  7 
 
 and  yet  deftitute  of  the  lowell  degree  of  true 
 repentance.  He  had  fallen  into  a  heinous 
 tranfgreffion,  which  immediately  blinded  his 
 mind,  and  rendered  him  quite  inattentive  to 
 the  admonition  given  him  by  the  crov^ing  of 
 the  cock  the  firft  time.  But  when  he  had  a 
 third  time  denied  his  Lord  w4th  oaths  and 
 curfes,  the  cock  crew  a  fecond  time.  Then  it 
 was,  this  circumftance  was  made  of  fpecial 
 ufe  to  him ;  for  it  reminded  him  of  his  Lord's 
 predicflion,  which  had  been  uttered  but  a  few 
 hours  before.  He  then  remembered  the  w^ord, 
 which  the  Lord  had  fpoken  to  him ;  "  Be- 
 "  fore  the  cock  crow  twice,  thou  llialt  deny 
 *'  me  thrice." 
 
 Though  great  events  are  fometimes  brought 
 about  by  inconfiderable  means,  we  are  not  to 
 think,  that  this  fmall  incident  was  a  caufe  of 
 the  apoftle's  repentance.  Yet  it  fo  falls  out 
 in  the  courfe  of  divine  Providence,  that  an  ap- 
 parently little  circumftance,  which  turns  up 
 before  us,  fliail  prove  the  occafion  of  bringing 
 to  mind  our  paft  tranfgreffion.  And  if  no- 
 thing of  this  kind  happen,  yet,  as  Mr.  Henry 
 obferves,  "  Confcience  Ihould  be  to  us  as  the 
 
 N  -         t(  crowin 
 
178  The  Repentance  of  Peter. 
 
 ''  crowing  of  the  cock,  to  put  us  in  mind  of 
 "  what  is  forgotten."  I  am  fure,  that  this 
 power  of  the  foul  has  a  voice,  and  fometimes 
 a  mighty  voice.  It  fpeaks  within  us  as  God's 
 vicegerent  once,  yea,  twice ;  and  miferable  is 
 that  perfon  who  perceives  it  not :  deplorably 
 wicked  is  he,  who  attempts  to  ftiiie  it  by  the 
 pleafures  of  iin.     I  pafs  on. 
 
 Thirdly,  To  open  the  pungency  of  Pe- 
 ter's repentance. 
 
 When  Mark  relates  the  fadt,  he  fays  no 
 more  than  this;  "  he  wept."  It  has  been 
 iaid,  that  this  evangelift  wrote  his  golpel  by 
 the  dire<ftion  of  the  apoftle  Peter,  and  therefore 
 records  his  fm  in  as  ftrong  a  light  as  poflible, 
 but  fpeaks  very  fparingly  of  his  repentance. 
 However  this  may  be,  it  is  certain,  that  the 
 other  evangelifts  fay,  "  he  wept  bitterly."  No 
 fooner  was  he  convinced  of  the  great  evil  he 
 had  done,  in  difowning  and  difhonouring  his 
 Lord,  than  his  heart  became  broken  and  con- 
 trite. "  He  went  out,  and  wept  bitterly." 
 Obferve, 
 
 I.  A* 
 
TJie  Repentance  of  Peter.  1 ;  Q 
 
 1.  As  a  real  penitent,  he  went  out  from  his 
 evil  companions. 
 
 They  who  have  afTociated  with  the  wicked, 
 •when  repentance  is  granted,  will  partake  no 
 longer  with  them  in  their  evil  deeds.  Peter 
 found  by  fad  experience,  that  it  coft  him  dear, 
 to  mingle  with  fuch  companions,  not  becaufe 
 they  were  men  of  loyv^  degree ;  it  was  not  his 
 pride,  that  broke  off  their  acquaintance ;  but 
 becaufe  they  were  abandoned,  and  loft  to  all 
 that  is  good.  They  had  proved  a  terrible  fnare 
 to  his  foul ;  and  if  he  had  exprefted  before 
 them  his  forrow  and  grief  for  what  he  had 
 done,  they  would  have  made  him  the  objed: 
 of  their  ridicule. 
 
 O  my  young  friends,  take  heed,  and  be- 
 ware of  your  company.  If  you  delight  to  af- 
 fociate  with  the  wicked  in  this  life,  what  can 
 you  expedl,  but  to  have  your  portioil  with 
 them  in  torments  hereafter  ?  David  fays,  "  1 
 "  am  a  companion  of  all  them  that  fear  the 
 "  Lord,  and  keep  his  commandments." 
 Through  temptation,  Peter  the  apoftle  was 
 among  an  infernal  crew.  But  no  fooner  was 
 N  2  he 
 
]  80  The  Repentance  of  Peief. 
 
 he  made  fenfible  of  his  fin  and  danger,  than  he 
 forfook  them,  and  retired  to  fome  obfcurc 
 corner  to  mourn  and  lament.     For, 
 
 2.  So  deep  and  pungent  was  his  repentance, 
 that  he  poured  forth  a  flood  of  tears. 
 
 It  was  not  a  fuperficial  fbrrow,  like  that 
 which  is  found  in  fome,  when  for  their  tranf- 
 greffions  they  have  fmarted.  The  effects  of  a 
 debauched  and  extravagant  life,  have  brought 
 many  to  fuch  a  repentance.  But  it  was  fm, 
 fm  itfelf,  which  appeared  to  the  repenting 
 apoftle  to  be  exceedingly  fmful.  That  he  had 
 offended  againft  his  dear  Mafter,  denied  fo 
 great  and  gracious  a  Lord  in  fo  heinous  a  man- 
 ner, wounded  him  to  the  quick.  ^'  What 
 *'  have  I  done,"  he  thought  within  himfelf, 
 "  in  thus  abufmg  his  kindnefs  and  love  !  How 
 "  provoking,  how  aggravated  the  crime,  that 
 **  I  have  committed  !'*  His  heart  diflolvcd  ; 
 he  melted  into  tears ;  "  his  eyes  trickled  down, 
 "  and  ceafed  not,  without  any  intermiffion.'* 
 
 We  are  not  to  make  the  fhedding  of  tears 
 for  fm,  an  infallible  fign  of  evangelical  repent- 
 ance. 
 
The  Repentance  of  Peter,  \Q\ 
 
 ance.  Much  depends  upon  bodily  conil:itution. 
 But  when  perfons  can  pour  them  forth  in 
 plenty,  on  account  of  worldly  lofTes,  and  not 
 at  all  becaufe  of  their  tranfgrcffions  ;-let  them 
 exprefs  ever  fo  much  indignation  againft  fm, 
 they  are  deftitute  of  godly  forrow  for  it.  We 
 are  not  to  fuppofe,  that  the  tide  of  forrow  was 
 always  fo  high  in  Peter,  as  it  now  was ;  yet  he 
 was  ever  after  a  true  penitent,  a  vigilant  be- 
 liever. He  not  only  walked  foftly,  but  he 
 walked  humbly.  It  is  an  expreffion  of  arch- 
 blfhop  Leighton,  "  Thofe  ftreams  ufually  run 
 **  deepeft,  where  they  are  ftillefl,  and  moil 
 '*  quietly  conveyed.  Tears  that  flow  from 
 *'  love  to  God,  and  grief  for  fin,  have  neither 
 "  uncommonncfs  nor  excefs  in  them.  Abun- 
 "  dance  of  them  well  befsem  any  m.an  that  is 
 *'  a  chriftian."     I  proceed  to  obferve, 
 
 Fourthly,  The  real  caufe  pf  Peter's  re- 
 pentance, as  it  is  here  related.    . 
 
 *'  The  Lord  turned,  and  looked  upon  Pe- 
 "  ter."  He  who  was  brought  to  the  bar,  and 
 tried  as  a  malefador,  was  the  Lord  himfelf ; 
 the  Lord  of  all,  yet  now  in  difguife ;  the  Sun 
 
 N  3  of 
 
182  The  Repeniance  of  Peter, 
 
 of  Righteoufnefs  under  a  cloud.  It  is  faid  of 
 "him,  "  he  turned."  Hitherto  his  face  had  been 
 tOv/ards  the  high-prieft,  and  the  reft  of  the 
 judges  on  the  bench.  But  now  he  turned  to- 
 wards Peter,  who  was  in  that  part  of  the  hall, 
 which  was  beneath.  It  implies,  that  he  heard 
 the  whole  procefs  of  Peter's  denial  of  him,  with 
 his  oaths  and  curfes.  And  juft  at  the  fame 
 moment,  in  which  the  Lord  looked  upon  him, 
 it  was  fo  ordered  by  his  Providence,  that  Peter 
 fhould  caft  his  eyes  upon  his  Mafter.  Let  U5 
 confider,  wdiat  kind  of  a  look  it  was,  which 
 Jefus  gave  him.  By  the  effecft  which  it  pro- 
 duced, it  is  evident,  that  it  was  not  a  common 
 look,  but  one  that  w^g  very  extraordinary. 
 
 1 .  It  was  a  majeftic  and  commanding  look. 
 
 It  was  the  look  of  a  fovereign  upon  a  fub- 
 je6l,  which  infpires  awe  and  reverence.  It 
 was  the  Lord  himfelf,  who  beheld  him.  Peter 
 then  polTelTed  a  fenfe  of  the  dignity  of  the  per- 
 fon  whom  he  had  offended. 
 
 2.  It  was  a  frowning  look. 
 
 He 
 
The  Repentance  of  Peter.  183 
 
 He  who  before  looked  on  his  fervant  with 
 dehght,  now  had  terror  in  his  countenance, 
 and  beheld  him  with  holy  anger.  It  was  a 
 look,  which  faid,  "  Peter,  thou  hail  grievoully 
 "  offended  and  difplcafed  me.  I  gave  thee 
 **  warning  of  thy  perfidy  ;  but  did  I  ever  give 
 "  thee  caufe  to  deny  me  ?  Thou  knowcfl 
 **  that  I  did  not." 
 
 3.  It  was  a  compafHonate  look. 
 
 There  was  pity  in  his  eye ;  for  he  knew, 
 that  Peter  flill  loved  him  ;  and  that  it  was  the 
 fear  of  man,  which  brought  him  into  the  fnare. 
 
 4.  It- was  a  penetrating  look. 
 
 It  went  to  his  heart ;  and  he  was  imme- 
 diately convinced,  that  his  Lord  knew  all  that 
 he  had  faid,  and  all  that  he  had  done.  And 
 once  more, 
 
 5.  It  was  an  efficacious  look. 
 
 It  carried  power  with  it,  to  fill  his  foul  with 
 a  repentance,  not  to  be  repented  of.    It  not 
 
 N4  only 
 
184  The  Repentance  ofPeter. 
 
 only  brought  to  mind  the  admonition,  which 
 had  been  given  him,  but  efFed:ed  a  moft  mar- 
 vellous change.  We  may  now  fay,  that  Peter 
 turned  in  a  fpiritual  fenfe,  and  looked  on  the 
 Lord,  whom  he  had  pierced  by  his  fm,  and 
 mourned  for  it. 
 
 I  iliall  clofe  w^ith  an  improvement  of  the 
 fubjed;. 
 
 1 .  In  general,  we  are  taught,  that  there  is 
 mercy  with  the  Lord  for  the  moft  heinous  of- 
 fenders on  their  repentance. 
 
 Obferve,  I  fay,  on  their  repentance,  not  for 
 it.  "  Peter*s  bitter  weeping,  and  his  quick  re- 
 "  pentance,  after  Chrift  looked  upon  him,'* 
 fays  a  learned  commentator,  i*^  made  a1o7iement 
 (c  jojr  his  Jin  y  On  the  contrary,  the  fcripture 
 inform.s  us,  that  nothing  lefs  than  the  blood 
 of  Chrift  atones  for  fm.  If  our  heads  were 
 waters,  and  our  eyes  fountains  of  tears,  not  a 
 fmful  thought  could  they  wafh  away.  Yet 
 without  repentance,  pardoning  mercy  is  in 
 vain  expeded.  Be  it  fo,  that  thou  haft  not 
 fmned,  as  Peter  fmned ;   never thelefs,  if  the 
 
 fins  J 
 
The  Repentance  of  Pet  en.  185 
 
 fins,  with  which  thou  art  chargeable,  of  heart, 
 lip,  and  life,  be  brought  to  remembrance,  thou 
 wilt  fee  thyfelf  to  be  an  odious  tranfgreiTor. 
 Yea,  if  any  one  iniquity,  fuppofe  it  be  pride, 
 unbelief,  profane  language,  lying,  drunkennefs, 
 uncleannefs,  let  the  fni  be  what  it  will ;  if  it 
 be  beheld  by  thee  as  a  tranfgreffion  of  the  law 
 in  the  fight  of  God,  it  will  make  thee  cry  out, 
 **  Woe  is  me,  for  I  am  undone  !  God  be 
 "  merciful  to  me  a  fmner.  Let  the  wicked 
 'f  foifakf^  his  ways,  and  the  unrighteous  man 
 "  his  thoughts ;  and  let  him  return  to  the 
 *i  Lord,  and  he  will  have  mercy  on  him,  and 
 *'  to  our  God,  for  he  will  abundantly  pardon.'* 
 
 2.  It  is  eafy  to  fin  ;  but  it  is  hard  to  repent. 
 
 Many  have  compared  the  former  to  a  going 
 down  hill,  the  latter  to  a  going  up  hill.  In 
 Peter  we  may  fee,  that  the  commiffion  of  one 
 fm  led  to  another.  O  then  take  heed  of  the 
 beginnings  of  tranfgreffion.  '*  When  luft  hath 
 "  conceived,  it  bringeth  forth  fm ;  and  fm, 
 ^'  when  it  is  finiflicd,  bringeth  forth  death." 
 They  who  truft  to  a  death-bed  repentance, 
 are  guilty  of  egregious  folly.    How  know  you, 
 
 but 
 
18<5  The  Repentance  of  Peter. 
 
 bnt  ydii  may  die,  as  fiiddenly  as  others  hare 
 done  ?  One  and  another  of.  you  have  been 
 raifed  from  the  gates  of  the  grave.  In  what 
 light  did  fin  and  repentance  appear  to  you, 
 when  you  thought  you  were  going  into  an 
 awful  eternity  ?  Now  you  have  more  fins  to 
 repent  of  than  ever.  Yet  let  it  be  remember- 
 ed, that  you  cannot  repent  of  one  by  your  own 
 power*     Therefore, 
 
 3.  Earneftly  pray,  that  the  Lord  would  give 
 you  fuch  a  merciful  look,  as  to  fill  your  fouls 
 with  godly  forrow,  and  to  attrad  your  hearts 
 to  him. 
 
 As  the  very  beft  of  us  have  fins  enough  ta 
 condemn  us,  there  is  continual  reafon  for  holy 
 mourning.  Let  us  befeech  ^he  Lord  then, 
 that  he  would  look  unto  us,  and  caufe  his  face 
 to  fhin'e  upon  us.  I  fliall  clpfe  with  this  one 
 remark.  If  you  are  looking  to  hini  fo?  repent- 
 ance and  forgivcnefs  of  fms,  as  the  fruit  of  the 
 Redeemer's  death  and  interceffion,  it  is  a  token 
 for  good,  that  he  looks  on  you,  and  is  merciful 
 unto  you,  as  he  is  to  them  that  love  his  name. 
 
THE  WEDDING  GARMENT. 
 
 SERMON    VIII. 
 
 MATTHEW  XXII.    11. 
 
 ^nd  when  the  king  came  in  to  fee  the  guejls,  h^ 
 faw  there  a  man  who  had  not  on  a  wedding 
 garment* 
 
 THE  parables,  which  our  blefled  Lord  de- 
 livered in  the  courfe  of  his  miniftry, 
 convey  to  us  ufeful  and  important  inftrud:ion. 
 Under  the  similitudes  he  ufcd,  which  arc  bor- 
 rowed from  the  cuftoms  of  the  eaftern  coun- 
 try, the  nobleft  realities  are  reprefented.  In 
 the  preceding  verfcs,  the  difpenfation  of  the 
 goipel,  called  "  the  kingdom  of  heaven,"  \& 
 faid  to  be  '^  like  a  certain  king,  who  made  a 
 ^'-  marriage  for  his  fon."  The  meaning  is, 
 |:hat  God,  Ia  purfuance  of  fending  his  Son  into 
 
 the 
 
18S  The  Weddhtg  Garment. 
 
 the  worldj  has  made  abundant  proviiion  for 
 the  Ibuls  of  flnners,  and  graciouily  propofed 
 him  to  our  acceptance ;  that  whofoever  be- 
 Keves  in  him,  or  confents  unfeignedly  to  yield 
 himfelf  unto  him,  fhall  partake  of  thofe  fpiri- 
 tual  bleffings,  which  are  defcribed  by  this  nup- 
 tial feaft.  The  jews  had  the  firft  overtures 
 made  to  them.  They  were  called  one  time 
 after  another;  but  they  refufed,  and  made 
 light  of  the  invitation.  Yea,  they  treated  the 
 fervants  of  God  fpitefally,  and  flew  them. 
 Hereupon  the  meafure  of  their  iniquity  was 
 filled  up  ;  and  God  appointed,  that  the  Ro- 
 man army  Ihould  come  and  deftroy  their  place 
 and  nation.  The  jews  being  rejected  for  their 
 infidelity,  the  Lord  was  pleafed,  in  his  adorable 
 mercy,  to  fend  the  gofpei  to  {imiers  of  the 
 gentiles,  who  are  faid  to  be  in  the  highway  ; 
 nor  in  fuch  an  encloiiire  as  the  jews  were  in, 
 but  fcattered  through  the  wide  world.  Ac- 
 cordingly, the  apoillcs  and  others,  who  bore 
 the  commiiffion  of  heaven,  made  the  offer  of 
 falvation  to  them.  They  promifcuoufly  preach- 
 ed the  gofpei  to  perfons  of  ever^^  country,  and 
 every  charadier;  the  confequence  of  which 
 was,  multitudes  were  gathered  together,   and 
 
 formed 
 
The  Wedd'mg  Garment.  \BQ 
 
 formed  into  a  vifiblc  church.  Some  were 
 3peal  converts ;  others  were  no  better  than  hy- 
 pocrites in  heart.  Thus,  as  it  is  faid  in  the 
 verfe  before  the  text,  "  The  wedding  was  fur- 
 ''  nifhed  with  guefts."  A  great  multitude  took 
 on  them  the  chriftian  name.  "  And  when 
 *'  the  king  came  in  to  fee  the  gucfts,  he  faw 
 *'  there  a  man,  who  had  not  on  a  wedding 
 ''  garment."  ,  He  was  not  dreffed  in  a  man- 
 ner agreeable  to  fuch  a  Iblemnity.  Some 
 commentators*  have  obferved,  that  in  thoie 
 ancient  times,  in  the  wardrobes  of  sireat  men 
 there  were  feftival  garments  provided,  and  of- 
 fered to  all  thofe  that  were  invited ;  and  that 
 in  the  prefent  cafe  we  muft  conclude,  not 
 only  from  the  magnificence  of  the  preparations, 
 to  which  we  mull  fuppofe  the  wardrobe  of  the 
 prince  correfponded,  but  likewife  from  the  fol- 
 lowing circumftance  of  refcntment  againft  this 
 gueft,  that  a  robe  was  offered  to  him,  but  was 
 refufed.  However,  we  hereby  learn,  that  the 
 great  God  narrowly  obferves,  among  all  thofe 
 that  name  the  name  of  Chrift,  who  are  real 
 chriftians,  and  who  are  not. 
 
 *  Hammonil,  Doddridge,  &c. 
 
 Before 
 
1^0  The  Wedd'mg  Garment. 
 
 Before  I  enter  on  this  part  of  the  parable,  I 
 4hall  lay  before  you  a  few  remarks  on  the  con- 
 text. 
 
 I .  We  cannot  fufficiently  admire  the  good- 
 nefs  and  grace  of  God,  in  making  fuitable  pro- 
 vifion  for  the  fouls  of  men. 
 
 The  foul  has  need  of  food  equally  with  the 
 body.  And  as  the  food  is  fpiritual  in  its  na- 
 ture, nothing  lefs  than  that  which  is  adequate 
 to  its  neceffities,  can  afford  true  fatisfacftion. 
 Multitudes  indeed  content  themfelves  with 
 nothing  higher  than  fenfual  enjoyments.  Give 
 them  the  world ;  and  it  is  all  they  wifh.  Ne- 
 verthelefs,  in  the  fulnefs  of  their  imagined  fuf-^ 
 ficiency,  their  fouls  are  in  the  deepeft  ftraits. 
 The  feafl:  here  mentioned  is  not  the  prepara- 
 tion of  man,  but  the  provifion  of  God ;  which 
 only  can  fill  an  immortal  fpirit.  It  is  repre- 
 fented  in  the  parable  by  the  dainties  of  a  well 
 fpread  table.  "  Behold  I  have  prepared  my 
 **  dinner ;  my  oxen  and  my  fadings  are  killed, 
 '*  and  all  things  are  ready ;  come  to  the  mar- 
 "  riage."     By  thefe  emblems,  the  benefits  of 
 
 the 
 
The  Wedding  Garment.  19 1 
 
 the  everlafting  covenant  are  held  out ;  fuch  as 
 fbrgivenefs  of  fin,  the  adoption  of  children,  re- 
 newing grace,  communion  with  God,  and  the 
 enjoyment  of  him,  O  what  admiration  and 
 thankfulnefs  are  required,  that  the  mofl  high 
 and  holy  God,  whofe  anger  we  have  provoked 
 and  deferved,  ihould  condefcend  to  provide  io 
 fuitably  and  liberally,  for  unworthy,  indigent, 
 guilty  fmncrs, 
 
 2.  By  the  miniftration  of  the  gofpel,  this  {pi- 
 rltual  provifion  is  brought  to  our  knowledge, 
 and  propofed  to  our  acceptance. 
 
 The  gofpel,  which  anfwers  to  its  name, 
 brings  glad  tidings  of  good  things.  It  reveals 
 a  Saviour,  Jefus  Chriil;  the  Lord ;  and  informs 
 us,  that  in  him  there  is  a  fulnefs,  which  i^  pro- 
 portionate to  the  neceiTities  of  perifliing  iin- 
 ners,  who  are  the  perfons  invited  to  come  and 
 partake  of  it.  "  Wherefore  do  ye  fpendyour 
 **  money  for  that  which  is  not  bread,  and 
 "  your  labour  for  that  which  fatisfieth  not? 
 "  Hearken  diligently  unto  me,"  lays  the  blefled 
 God,  "  and  eat  ye  that  which  is  good,  and  let 
 **  your  ibul  delight  itfelf  in  fatnefs.     Incline 
 
 "  vour 
 
T92  The  Wedding  Garment. 
 
 **  your  ear,  and  come  unto  me :  hear,  an<} 
 '^  your  foul  fhall  live."  How  endearing  is  the 
 call,  how  moving  is  the  language,  which  the 
 Lord  ufes.  Whoever  be  the  meflengers,  the 
 meflage  is  the  fame.  And  to  them  he  fays, 
 **  He  that  heareth  you,  heareth  me ;  and  he 
 ^^  that  defpifeth  you,  defpifeth  me."  Accord- 
 ing to  the  parable,  there  w^as  a  fucceffion  of 
 them.  One  w^as  appointed  after  another  to 
 go  on  the  like  errand ;  and  they  readily  went 
 at  their  Matter's  call.  What  caufe  have  we  to 
 blefs  God  for  the  continuance  of  the  gofpel 
 miniftry,  and  that  to  us  the  invitation  is  given, 
 tke  word  of  falvation  is  fent. 
 
 3.  Notwithftanding  the  gracious  propofals 
 of  the  gofpel,  there  arc  many  w  ho  rejed  the 
 falvation  which  is  offered. 
 
 We  are  told  in  the  3d  verfe,  that  "  they 
 "  who  were  bidden,  w^ould  not  come  ;"  and  in 
 the  5th,  that  "  they  made  light  of  it."  It  is  the 
 fame  word  which  is  ufed  in  another  place ; 
 "  How  ihall  v/e  efcape,  if  w^e  negle6i  fo  great  fal- 
 "  vation  ?"  They  caft  a  flight  on  the  meflage 
 and  the  mcifenger,  and  valued  earthly  things 
 
 before 
 
The  TVeddhig  Garment,  igS 
 
 before  the  blelTings  of  falvatlon.  "  They  went 
 *^  their  way,  one  to  his  farm,  another  to  his 
 "•  merchandife  ;"  each  refpe<flively  to  his  own 
 occupation.  They  are  blamed,  not  for  attend- 
 ing to  their  proper  caUing,  but  for  giving  the 
 preference  to  the  world.  Being  poflefTed  of  a 
 carnal  mind,  they  had  no  room  to  entertain 
 Chrift,  and  the  realities  of  the  gofpel.  And  is 
 not  this  the  temper  and  condud:  of  many  pro- 
 feifors  at  this  day,  as  it  was  heretofore  with 
 the  unbelieving  jews ;  that  they  made  light 
 of  the  invitations  and  bleffings  of  the  cove- 
 nant of  grace  ?  You,  my  friends,  may  attend 
 on  the  preaching  of  the  gofpel,  and  yet  may 
 undervalue  it  in  your  hearts.  Though  you 
 hear  of  Chrift,  you  may  fecretly  defpifc  him. 
 But  know,  that  in  fo  doing,  you  bring  ruin 
 upon  your  own  fouls.  "  There  is  falvation  in 
 "  no  other."  Whatever  you  difregard,  be- 
 ware of  neglcc^ting  your  fpiritual  and  eternal 
 welfare.  If  you  make  light  of  Chrift  now, 
 he  will  make  light  of  you  in  the  great  day. 
 Again, 
 
 4.   The  gofpel-church,   in  its  vifible  ftate, 
 comprehends  perfons  of  very  different  charac- 
 
 O  tcrs. 
 
i(j4  The  Wedding  GanncU, 
 
 ters.  It  is  faid,  that  ^'  the  fcrvants,"  or  mi- 
 nliters  of  Chiift  '^  gathered  together  all  as 
 "  many  as  they  found,  both  bad  and  good.'* 
 Some  fuppofe,  that  this  difference  of  charad:er 
 fubfifted,  before  the  gentiles  were  invited  to 
 partake  of  the  facre<i  feaft^  that  fome  of  them 
 were  good,  that  is,  fober  and  well  inclined, 
 whilft,  others  were  addicted  to  grofs  abomina- 
 tions. But  I  rather  confider  this  defcrlption, 
 as  inclufive  of  the  gentiles,  after  they  were  out- 
 wardly called,  and  had  made  a  profeffion  of 
 chriftianity.  To  fome  the  word  was  made 
 eiteftual  by  the  power  of  the  Holy  Spirit,  fo 
 that  they  received  it,  as  the  ThclTalonians  did, 
 not  as  the  w^ord  of  men,  but  as  it  was  in  truth, 
 the  word  of  God.  Thefe  were  good  in  heart. 
 Others  affociated  with  them,  and  externally 
 .  refembled  them  ;  but  inwardly  they  were  ftran- 
 gers  to  godlincfs  ;  there  w^  a  prefent  refor- 
 mation, but  no  inward  principle  of  grace. 
 The  gofpel  is  to  be  preached  to  every  creature 
 TUidcr  heaven.  Its  offers  are  univerfal.  '^  Who- 
 "  foever  will,  let  him  come,  and  take  the  wa- 
 "  ter  of  life  freely."  There  is  encouragement 
 for  perfons  of  every  clafs  and  condition  to  ap- 
 ply for  life  and  ialvation.   In  the  vifiblc  church, 
 
 or 
 
The  Widdtng  Qarntent.  195 
 
 or  among  the  profelTors  of  the  chrifhian  faith, 
 "  a  mixed  multitude"  is  found.  Our  Lord 
 has  deUvered  parables  -wherein  this  fa6i:  is  il- 
 luftrated ;  that  of  the  tares  and  the  wheat, 
 which  fprang  up  in  the  fame  field ;  and  that 
 of  "  the  net,  which  was  caft  into  the  fea,  and 
 ^*  gathered  of  every  kind ;  which  when  it  was 
 *'  full,  they  drew  to  fliore,  and  fat  down,  and 
 "  gathered  the  good  into  veiTcls,  but  caft  the 
 "  bad  away."  While  the  net  is  filling,  or 
 •while  the  preaching  of  the  gofpel  is  continued 
 to  a  people,  many  are  included  in  the  vifiblc 
 church,  fome  of  whom  have  only  "  the  form 
 "  of  godlinefs,"  while  others  know  by  expe- 
 rience "  the  powder  of  it." 
 
 When  a  great  multitude  of  gTiefts  came  to 
 the  marriage  feaft,  it  is  faid,  "  the  king  came 
 "  in  to  fee  them,  and  there  he  beheld  a  man, 
 "  who  had  not  on  a  wedding  garment ;"  upon 
 which  he  was  expoftulated  with ;  and  having 
 nothing  to  fay,  by  way  of  defence  or  cxcule, 
 he  was  caft  out  as  an  unprofitable  fervant. 
 Now  this  nuptial  feaft,  in  its  primary  fenfe,  as 
 I  faid,  means  the  gracious  provifion,  which 
 God  has  made  for  the  fouls  of  men.     It  may 
 
 O  2  be 
 
1Q6  The  Weddtng  Garment, 
 
 be  accommodated  to  the  ordinance  of  the 
 Lord's  fupper.  They  who  are  admitted  to 
 this  pecuHar  inftitution,  ought,  in  the  judg- 
 ment of  charity,  to  be  true  chriftians ;  becaufe 
 it  was  appointed,  not  for  converfion,  but  for 
 edification,  or  as  the  means  of  ftrengthening 
 the  faith  and  love  of  thofe  who  beheve  through 
 grace.  In  this,  as  well  as  in  other  things,  man 
 can  only  look  to  the  outward  appearance.  The 
 fervants  of  Chrift  may  be  impofed  on.  Mi- 
 nifters  and  others  may  be  deceived  by  plaufible 
 pretences.  The  apoftles  themfelves  had  not 
 always  the  gift  of  difcerning  fpirits  ;  otherwife 
 they  would  not  have  received  to  baptifm  and 
 communion  Ananias  and  Sapphira,  and  him 
 who  is  ufually  called  Simon  Magus,  Simon  the 
 the  magician.  But  the  great  King,  the  Lord 
 of  Hofts,  Avhofe  eyes  are  as  a  flame  of  fire,  per- 
 fectly knows  every  thought  of  the  heart.  He 
 diftinguifhes  between  them  who  have  only  a 
 vifible  profeffion,  and  thofe  who  poiTefs  godly 
 fmcerity. 
 
 I  iliail  not,  however,  confine  my  thoughts 
 to  a  qualification  for  the  Lord's  table.  But  as 
 the  wedding  garment  is  neccflaryfor  all  who 
 
 now 
 
Tlie  JVeddmg  Garment,  1Q7 
 
 now  appear  before  God,  and  for  them  who 
 fliall  enter  in  unto  the  marriage  fuppcr  of  th/e 
 Lamb,  or  who  iliall  be  made  partakers  of  the 
 feHcity  of  the  heavenly  world,  I  fliall  fpeak 
 more  at  large. 
 
 First,  Obfefve;   here  is  implied  a  folemn 
 caution  againfl:  a  religious  difguife. 
 
 Diflfimulation  in  human  tranfaAions,  be- 
 tween man  and  man,  is  odious.  And  fuch  is 
 the  depravity  of  human  nature,  that  it  is  found 
 lefs  or  more  in  every  clafs  of  mankind.  Solo- 
 mon tells  us  of  fome,  who  utter  words  of  kind- 
 nefs,  and  are  fair  fpoken  in  their  invitations  to 
 a  feaft ;  at  the  fame  time  they  entertain  an 
 inward  grudge.  "  As  he  thinketh  in  his  heart, 
 "  fo  is  he ;  eat  and  drink,  faith  he,  but  his 
 "  heart  is  not  with  thee."  In  tranfad:ing  fe- 
 cular  affairs,  there  are  perfons,  who  pretend 
 friendfliip  to  thofe  whom  they  are  endeavouring 
 fecretly  to  undermine.  There  are  alfb  hypo- 
 crites in  the  ftate,  who  under  colour  of  ferving 
 their  country,  aim  at  nothing  higher,  than  ad- 
 vancing and  enriching  thcmfelves.  But  the 
 O  .3  worft 
 
IQS  The  TVeddhig  Garment. 
 
 worft  of  all  hypocrites,  are  thofe  that  are  found 
 ih  the  vifible  church.  In  the  church  of  Ifrael 
 there  were  "  falfe  prophets,  ^vho  wore  a  rough 
 "  garment,"  the  prophets  garb,  *'  to  deceive." 
 And  under  the  gofpel,  we  read  of  falfe  *'  apof- 
 "  ties,  who  were  deceitful  workers."  But 
 thofe  whom  I  chiefly  intend  are  perfons,  who 
 not  only  impofe  on  their  fellow  woriliippers, 
 but  deceive  themfelves,  in  thinking  tha--  they 
 are  real  chriftians,  when  indeed  they  are  chrif- 
 tians  only  in  name.  The  apoftie  tells  us  of 
 fome,  who  creep  into  houfes,  in  hope  of  fecu- 
 lar  advantage.  So  there  are  fome,  who  creep 
 into  churches,  as  the  man  came  to  the  nuntial 
 fcall,  without  a  wedding  garment.  They  ima- 
 gine themfelves  as  good  as  any  of  the  guefts ; 
 they  pretend  to  religion,  but  they  are  deftitute 
 of  it.  We  read  of  the  deT^citfulnefs  of  fin. 
 And  they  who  know  their  own  hearts,  know 
 that  they  are  deceitful  above  all  things,  and 
 defperately  wicked.  Many  take  it  for  granted, 
 that  they  are  real  chriftians,  bccaufe  they  are 
 found  in  the  faith,  attend  on  the  worfliip  of 
 God,  and  are  fober  in  their  life.  Thefe  things 
 are  good  in  themfelves.     But  there  may  be  all 
 
 this. 
 
Tlie  JVeddmg  Garment.  199 
 
 this,  and  yet  the  heart  may  not  be  right  in  the 
 iight  of  God. 
 
 By  the  king  coming  in  to  fee  the  guefts,  we 
 are  to  underlland,  that  the  eye  of  God  is  in  a 
 fpecial  manner  upon  thofc  who  ailbciate  for 
 religious  worfliip,  and  make  a  profcffion  of  his 
 name.  He  is  not  in  any  refped;  a  mere  fpcc- 
 tator.  Certainly  then,  he  is  not  {q  in  matters 
 which  appertain  to  his  houfe  and  vvorfhip.  ''  All 
 "  the  churches  fhall  know,  that  it  is  he  who 
 '^  fcarches  the  reins  and  the  heart."  Fcllow- 
 worfliippers  may  be  deceived  ;  but  difguifes,  or 
 mere  appearances,  arc  nothing  to  him,  wiiofc 
 underftanding  is  infinite.  We  are  in  reality 
 no  other  than  what  we  are  before  the  great 
 Omnifcient.  He  difcerns  between  the  hypo- 
 crite and  the  fmcere ;  between  him  that  comes 
 with  a  prefumptuous  hope,  and  him  that 
 comes  with  a  contrite  and  humble  fpirit.  He 
 narrowly  infpcdts,  as  an  impartial  judge,  every- 
 one that  attends  his  houfe,  and  approaches  his 
 table;  what  are  their  true  ftate  and  difpofi- 
 tion,  their  motives  and  views.  O  that  thcfe 
 thoughts  were  realized  by  every  one  of  us ;  it 
 
 O  4  would 
 
200  The  Wedding  Garment. 
 
 would  be  a  guard  upon  our  fouls  againft  tri- 
 fling with  God.  Let  us  confider  ourfelves  as 
 in  his  more  immediate  prefencc.  And  if  this 
 confider-ation  has  its  proper  influence  upon  us, 
 it  will  be  an  effectual  mean  to  deter  us  from 
 h3^pocrify.  For  how  can  that  perfon's  "  heart 
 **  go  after  bis  covetoufnefs,"  who  is  fully  per- 
 fuadcd,  that  the  eye  of  the  all-feeing  God  is 
 upon  him  !  If  we  are  to  ''  keep  our  foot  when 
 *'  we  go  to  the  houfe  of  God,"  furely  we 
 fhould  be  watchful  over  ourfelves  when  we  are 
 in  his  houfe ;  and  as  Solomon  exprefles  it, 
 *'  we_  fliould  be  more  ready  to  hear,  than  to 
 "  offer  the  facrifice  of  fools."  Such  a  facrifice 
 is  that  which  is  offered,  when  the  heart  is  ab- 
 fent.  God  is  to  be  "  glorified  in  our  bodies, 
 "  and  in  our  fpirits."  But  do  they  glorify  him, 
 >\'ho  are  pleafmg  themfelves^with  thoughts  fo- 
 reign from  the  great  concern,  in  which  they 
 are  apparently  engaged  }  And  what  concern 
 is  fo  great,  as  that  which  we  have  with  the 
 moft  high  God,  when  fmging  his  praifes, 
 fpeaking  to  him  in  prayer,  or  hearing  him 
 fpeak  to  us  in  the  ministry  of  his  word,  or 
 when  we  are  communicating  at  his  table  ?    O 
 
 let 
 
TJie  Wedd'mcr  Garment.  201 
 
 "6 
 
 let  the  world  be  put  far  from  us  in  fuch  facred 
 bufmefs  as  this.  The  apoftle  Peter  has  given 
 us  a  rule  for  our  behaviour,  if  we  would  re- 
 ceive benefit  from  the  word  and  ordinances  of 
 God  ;  and  that  is,  *^  to  lay  afide  all  malice  and 
 -^  all  guile,  and  hypocrilies,  and  envies,  and  all 
 "  evil  fpeaking."  Not  only  are  thofe  things 
 to  be  caft  off,  which  tend  to  injure  man  ;  but 
 alfo  all  diffimulation  towards  God.  The  allufion 
 is  to  throwing  off  a  garment,  that  is  unfit  to 
 be  worn,  calling  our  filthy  rags  away  with  in- 
 dignation, as  that  which  would  defile  us,  in- 
 ftead  of  which  we  are  to  put  on  that  garment, 
 which  God  has  provided  and  required.  This 
 leads  me. 
 
 Secondly,  To  confider  what  it  is,  that 
 conftitutes  the  wedding  garment,  which  it 
 becomes  us  to  wear  in  the  prefence  of  the 
 King,  the  Lord  of  Hofts. 
 
 There  is  a  beauty  in  the  fimilitudes  which 
 are  ufed  in  the  fcriptures  ;  and  hereby  God  is 
 pleafed  to  exprefs  his  condefcenfion ;  for  he 
 fpeaks  to  us  after  the  manner  of  men.     As  the 
 
 body 
 
t'02  The  Wedding  Garmeitt, 
 
 body  has  need  of  raiment,  as  well  as  of  food, 
 fo  has  the  foul.  There  is  the  meat  which  pe- 
 rifheth,  and  the  meat  which  endureth  to  eter- 
 nal life.  The  fame  is  true  of  attire  both  for 
 the  outward  and  for  the  inward  man.  Nothing 
 can  be  plainer,  than  that  the  garment  here 
 referred  to  is  not  a  mere  external  profeffion  of 
 religion ;"  for  the  man  was  found  among  the 
 guefts,  who  were  called  to  the  nuptial  enter- 
 tainment with  the  external  call  of  the  gofpel. 
 
 I  fliall  juft  mention  the  fentiments  I  have 
 met  with  in  various  writers  on  the  fubjc6l. 
 Some  make  the  wedding  garment  to  fignify 
 charity  and  good  works.  Others  fay,  it  means 
 faith,  repentance,  and  reformation  of  life. 
 Others  make  it  to  be  faith,  which  produces 
 love.  Some  fay,  it  fignifies  holinefs  of  heart 
 and  life,  WTought  by  the  Spirit  of  God.  Others 
 fay,  it  means  Chrift  himfelf,  whom  w^e  put  on 
 by  faith.  In  my  apprehenfion,  we  may  dif- 
 cover  the  real  meaning  from  thefe  feveral  opi- 
 nions. Thofe  things  which  render  an  immor- 
 tal foul  meet  to  enter  into  the  prefence  of  the 
 holy  God,   are   defcribed  in  fcripture  by  the 
 
 figure 
 
TJie  Wedd'uig  Garment.  203 
 
 figure  of  raiment.  And  all  that  preparation,  or 
 fitnefs,  whirh  is  neceiTary  to  an  appearance 
 betore  God  here  and  hereafter,  is  ilylcd  the 
 wedding  garment.  Now  it  is  certain,  that 
 the  fcripture  fpeaks, 
 
 1.  Of  Chrift  and  his  righteoufnefs  under 
 this  metaphor. 
 
 Bv  the  righteoufnefs  of  Chrift  we  arc  to  un- 
 derftand  his  obedience  to  the  moral  law  unto 
 his  death ;  which  he  performed,  not  for  his 
 own  fake,  for  he  was  originally  above  all  law, 
 but  he  condefcended  to  be  "  made  under  it," 
 both  in  its  preceptive,  and  in  its  penal  parts ; 
 that  he  might  *^  bring  in  an  everlafting  righte- 
 *'  oufnefs  for  the  juftifi cation  of  guilty  fmncrs." 
 And  *'  by  him  all  that  believe  are  juftificd 
 '^  from  all  things,  from  which  they  could  not 
 *' be  juftified  by,  the  law  of  Mofes."  The 
 law  of  Mofes,  as  it  is  a  covenant  of  works, 
 condemns  ^'  every  one  who  continues  not  in 
 "  all  things  written  in  the  book  of  the  law  to 
 *'  do  them."  But  the  gofpel  brings  thefc 
 glad  tidings,  that  *^  what  the  law  could  not  do, 
 
 *'  becaufc 
 
204  The  Wedding  Garment. 
 
 ''  becaufe  it  was  weak  through  the  flefli,  God 
 '*  fending  his  own  Son  in  the  Hkenefs  of  finful 
 "  flefli,  and  for  fin,"  has  done ;  he  "  has  con- 
 "  demned  fin  in  the  flefh,  that  the  righteouf- 
 *'  nefs  of  the  law  might  be  fulfilled  in  us,  who 
 "  walk  not  after  the  flefh,  but  after  the  fpirit." 
 This  righteoufnefs  of  Chrift  in  his  prieflly 
 character,  is  imputed  to,  or  put  upon,  all  them 
 who  believe.  It  is  therefore  frequently  and 
 fitly  compared  to  a  garment ;  for  it  is  the 
 covering  of  the  ibul  from  the  avenging  eye  of 
 the  juftice  of  God.  It  is  that  which  hides 
 our  deformity,  and  cancels  our  guilt ;  fo  that 
 God,  inftead  of  entering  into  judgment  with 
 them  who  appear  before  him,  arrayed  in  this 
 robe  of  righteoufnefs,  approves  of  them,  fmiles 
 upon  them,  and  receives  them  as  thofe  who 
 are  united  to  Chrift  in  a  marriage  covenant. 
 So  it  is  reprefented  in  the  45  th  pfalm,  the 
 defign  of  which  is  to  fet  forth  the  fpiritual 
 union,  which  fubfifts  between  Chrift  and  his 
 church.  And  there  it  is  faid  of  them,  that 
 f'  they  are  all  glorious  within,  their  clothing 
 *'  is  of  WTOught  gold."  It  is  a  garment  of 
 Chyift's  own  working;  and  becaufe  it  is  im- 
 puted. 
 
Tfie  Weddbig  Garment.  205 
 
 putcd,  and  received  by  faith,  theretbrc  it  is 
 called  the  righteoufnefs  of  the  faints. 
 
 -  If  ever  then  you  expe(ft  to  find  favour  with 
 God,  it  becomes  you  to  fee  to  it,  that  you  rely 
 wholly  on  the  finifhed  obedience  of  the  Lord 
 Jefus  Chrift.  His  righteoufnefs  is  that  gar- 
 ment of  falvation,  with  which  every  gueft 
 whom  God  bids  welcome,  is  clothed.  If  ever 
 we  are  "  accepted"  to  eternal  life,  it  is  "  in 
 "  the  beloved."  Whenever  therefore  we  come 
 before  God  in  the  inftitutions  of  his  w^orfhip, 
 let  us  never  forget  to  "  put  on  the  Lord  Jefus 
 "  Chrift;"  for  he  is  ''  the  Lord  our  righte- 
 "  oufnefs."  Yet  they  who  confine  this  nup- 
 tial raiment  to  this  idea  take  it  in  too  con- 
 trailed  a  fenfe ;  for, 
 
 2.  The  fcripture  dcfcribes  the  graces  of  a 
 real  chriiliian  wrought  in  him  by  the  Spirit  of 
 God,  under  the  emblem  of  raiment. 
 
 San6lification,  or  holinefs,  is  compared  to 
 a  garment,  without  which  we  are  not  fit  to 
 appear  before  God  in  any  duty.     There  is  as 
 
 much 
 
20 6  The  Wedding  Garment. 
 
 much  neceffity  of  inherent  hoHnefs,  as  there 
 is  of  imputed  rightcoufnefs.  Accordingly, 
 *'  Chrift  is  made  of  God"  unto  thofc  that  be- 
 lieve, nor  only  "  righteoufnefs,"  but  "  fanc- 
 "  tification."  That  is,  they  are  made  like 
 him  in  refpcd;  of  moral  excellGtice,  partly  in 
 this  world,  and  perfedly  in  the  next.  The 
 Holy  Spirit  produces  that  change  in  the  heart, 
 whereby  there  is  an  hatred  of  all  fm,  and  a 
 love  to  all  that  is  good.  The  feveral  graces 
 which  compofe  the  chriftian  temper  are  of  his 
 working.  Neverthelefs,  the  faints  are  com- 
 manded to  clothe  themfelves  with  them.  *'  Be 
 "  ye  clothed  with  humility.  Put  on  the  new 
 ''  man,  which  after  God  is  created  in  righte- 
 "  oufnefs  and  true  holinefs."  "  Fut  on,  as  the 
 "  ele(5l  of  God,  holy  and  beloved,  bowels  of 
 "  mercies,  kindnefs,  humblenefs  of  mind, 
 **  meeknefs,  long  fuffering ;  forbearing  one 
 **  another,  and  forgiving  one  another,  if  any 
 *'  inan  have  a  quarrel  againft  any ;  even  as 
 "  Chrift  forgave  you,  fo  alfo  do  ye.  And 
 "  above  all  thefe  things  put  on  charity,  which 
 "  is  the  bond  of  perfeclion."  Here  is  an  ai- 
 lufion  to  a  garment  to  be  worn  by  us.     And 
 
 without 
 
The  Wedding  Garment.  207 
 
 without  it  we  are  not  qualified  to  appear  before 
 God.  For  without  holinefs,  no  man  lliall  fee 
 the  Lord. 
 
 Nqw  to  conftitute  that  raiment  of  the  foul, 
 which  is  acceptable  to  God,  it  is  neccffary, 
 that  there  be  an  holy  frame,  as  well  as  an  holy 
 flate.  Though  "  the  preparation  of  the  heart 
 "  in  man  is  of  the  Lord,"  this  ought  by  no 
 means  to  fupercede  or  hinder  a  careful  infpec- 
 tion  and  enquiry  into  our  fpiritual  ffcate.  When 
 the  apoftle  Paul  fpeaks  of  the  Lord's  fupper, 
 he  fays,  "  Let  a  man  examine  himfelf ;  and 
 *'  fo  let  him  eat  of  that  bread,  and  drink  of 
 '•^  that  cup."  This  fuppofes,  that  fome  time 
 be  previouily  feparated  from  the  world  for  this 
 purpofe.  In  matters  of  a  fecular  nature,  when 
 men  have  an  affair  of  confequence  before 
 them,  it  is  common  to  give  diligence  in  pre- 
 paring for  it.  Do  not  tradefmcn  find  the  ne- 
 ceffity  at  proper  feafons  to  infpe<5l  and  fettle 
 their  accounts  ?  And  fliall  not  the  chriftian 
 look  into  his  fpiritual  affairs,  to  fee  how  mat- 
 ters ftand  between  God  and  his  foul  ?  Sup- 
 pofe  that  you  were   invited  to  a  royal  table ; 
 
 would 
 
208  TJie  Wedding  Garment, 
 
 ■would  you  not  be  concerned  to  appear  in  a 
 proper  drefs,  and  with  a  fuitable  deportment  ? 
 All  to  whom  the  gofpel  is  preached,  are  called 
 to  partake  of  Chrift  and  the  benefits  of  redemp- 
 tion. In  what  difpofition  are  your  fouls  ?  Are 
 you  ready  to  accept  the  propofal,  or  do  you 
 treat  it  with  neglecl  ? 
 
 With  refpe6l  to  the  Lord's  fupper,  his  peo- 
 ple are  invited  to  a  participation  of  that  holy 
 ordinance.  But  you  may  be  difcouraged,  be- 
 caufe  your  hearts  are  not  prepared  according 
 to  the  purification  of  the  fan<5luary.  You  feel 
 a  deadnefs  of  affeclion,  a  vanity  of  thoi^ght, 
 an  hardnefs  of  heart ;  fo  that  you  fland  in 
 doubt,  whether  you  fliall  be  welcome  or  not. 
 But  be  not  dillieartened  at  this  view  of  your- 
 fe)ves.  For  "  if  the  Lord  had  been  pleafed  to 
 "  kill  you,"  as  Manoah's  wife  faid  on  another 
 occafion,  "  he  w  ould  not  have  fliew^n  you  thefe 
 "  things."  If  he  has  convinced  you  of  your 
 wretchednefs  and  unworthinefs,  and  fhewn 
 you  your  need  of  a  Saviour,  you  have  reafon 
 to  come  not  only  to  his  houfe,  but  to  his  table 
 jejoicing.     Be  not  afraid  or  afliamed  to  make 
 
 a  public 
 
The  Wedding  Garment.  209 
 
 a  public  acliiiowlcdgment  of  Chrifl  as  your 
 Lord  and  Redeemer ;  but  wait  on  him  in  all 
 his  ordinances,  trull  in  his  affillance,  and  hope 
 for  his  falyation.     I  pafs  on  to  obfcrve, 
 
 3.  That  an  ciTential  part  of  this  wedding 
 garment  confifts  in  a  courfc  of  life  becoming 
 a  religious  profeffion,  or  a  converfation  be- 
 coming the  gofpcl. 
 
 We  read  of  being  "  adorned  with  good 
 "  works."  It  is  in  vain  for  any  to  fay,  that 
 they  believe  in  God  or  in  Chrift,  unlefs  they 
 be  "  careful  to  maintain  ffood  works."  For 
 "  faith  without  works  is  dead."  It  is  a  dread- 
 ful thing  indeed,  when  men  ''  hold  the  truth 
 "  in  unrightcoufnefs,"  and  take  occaiion  to 
 fm,  becaufe  grace  abounds.  So  do  not,  fo 
 cannot,  fo  dare  not  they  who  cordially  believe 
 on  the  Son  of  God.  Our  Lord  fays,  "  Bleffed 
 **  is  he  that  watcheth  and  keepeth  his  gar- 
 **  ments,  left  he  walk  naked,  and  they  fee  his 
 "  fhame."  The  allufion  is  to  the  long  gar- 
 ments worn  in  the  eaft,  which  were  ufed  to 
 be  girt  up.  The  meaning  is,  our  profcffion  is 
 to  lit  clofe  upon  us ;   and  we  are  to  adorn  it 
 
 P  hy 
 
210  The  Wedding  Garment. 
 
 by  an  exemplary  walk  and  convcrfation.  If: 
 is  required  of  all  profeffors,  efpecially  of  church 
 members,  that  inftead  of  giving  occafion  to 
 the  adverfai-y  to  fpeak  reproachfully,  they  "  let 
 "  their  li^ht  fo  fliine  before  men,  that  they 
 "  feei.'ig  their  good  works,  may  glorify  their 
 "  Father,  who  is  in  heaven."     To  conclude, 
 
 1 .  What  folly,  as  well  as  iniquity,  is  there  in 
 hypocrify. 
 
 It  may  be  eaiy  to  deceive  men ;  but  it  is 
 impofTible  to  deceive  God.  How  vain  the  at- 
 tempt to  impofe  upon  him,  who  difcerns  the 
 thoughts  and  intents  of  the  heart,  and  who  in 
 the  great  day  "  will  bring  every  work  into 
 '*  judgment  with  every  fecret  thing,  whether 
 **  it  be  good  or  evil." 
 
 2.  Let  thofe  of  us,  who  approach  the  tabic 
 of  the  Lord,  be  concerned  to  appear  in  that 
 garment,  which  God  has  provided. 
 
 Some  of  you  have  probably  for  years  made 
 a  general  profeffion,  but  have  never  come  to 
 this  ordinance  of  fpecial  communion.     If  it  is 
 
 a  fenfe 
 
The  Wedding  Garment,  211 
 
 a  fenfe  of  your  unfitncfs  and  un worth inefs  that 
 keeps  you  away,  it  is  a  fign  that  "  fatan  hin- 
 "  ders  you."  There  may  be  true  faith,  where 
 there  are  many  fears.  To  you  Chrift  fays, 
 '*  Come,  for  all  things  are  now  ready."  And 
 let  thofe  of  us,  who  from  month  to  month  fit; 
 at  his  table,  plead  his  righteoufne fs,  and  live 
 upon  his  fulnefs,  that  we  may  receive  from 
 him  grace  for  grace.  And  let  us  remember 
 the  facred  obligations  we  bring  on  ourfelves, 
 to  imitate  him  as  our  pattern,  to  walk  as  he 
 walked,  and  '*  to  adorn  the  dodrine  of  God 
 *'  our  Saviour  in  all  things."     Amen. 
 
 ?2 
 
SELF-EXAMINATION  PREPARATORY  TO 
 THE  LORD'S  SUPPER. 
 
 SERMON    IX. 
 
 »»r)f-«< 
 
 1  COR.  XI.  28. 
 
 But  let  a  tnan  exajji'me  hmfclf,  and  fo  Jet  him 
 eat  of  that  bread  a?id  dr'mk  of  that  cup. 
 
 THERE  is  not  any  one  ordinance  -which 
 Chrift  has  inftituted  in  his  church,  but 
 it  has  been  abufed  and  perverted  through  the 
 pride  and  ignorance  of  men.  It  has  been  pe- 
 cuUarly  the  cafe  with  refpe<5t  to  the  holy  ordi- 
 nance of  the  Lord's  fupper.  One  would  na- 
 turally think,  that  fuch  a  religious  and  plain 
 ceremony  as  this  muft  have  been  obferved  in 
 the  primitive  times,  with  all  that  purity  with 
 which  our  bleflcd  Redeemer  appointed  it. 
 But  when  about  thirty  years  had  clapfed  after 
 his  death,  grofs  irregularities  were  brought  into 
 
 P  3  one 
 
214  Self-Ex  ami  nation 
 
 one  famous  church,  to  the  great  fcandal  of  the 
 chriftian  name.  Thefe  diforders  the  apoftlq 
 highly  cenfures  in  this  chapter.  And  then  he 
 takes  occaiion  to  inftrudl  us  in  the  nature  and 
 defign  of  the  ordinance,  according  to  the  mind 
 of  Chrift.  In  the  words  of  the  text,  he  lays 
 down  a  rule  for  out  diredtion,  with  a  view  to  a 
 right  participation  of  it.  In  order  to  the  pre- 
 vention of  a  perfon's  "  eating  and  drinking 
 "  unworthily,  let  him  examine  himfelf,  and 
 f^  fo  (witli  this  preparation)  let  him  eat  of  that 
 "  bread,  and  drink  of  that  cup." 
 
 Before  I  treat  on  the  words,  I  will  remark, 
 that  this  "  eating  and  drinking  unworthily'* 
 has  no  relation  to  the  imworthinefsof  our  per- 
 fons  before  God  :  but  to  the  unbecoming  man- 
 ner of  celebrating  the  ordinance.  The  beft  of 
 men  readily  acknowledge  themfelves  unworthy 
 of  the  leaft  of  all  his  mercies.  And  where 
 there  is  fuch  an  humble  fenfe  of  unworthinefsj 
 inftead  of  its  being  a  difcouragemcnt,  it  is 
 matter  of  thankfulnefs,  and  is  a  token  for 
 good.  But  the  unworthinefs  which  is  cen- 
 iured,  is  fuch  a  manner  of  receiving  the  Lord's 
 iupper,  as  is  contrary  to  the  end  for  which  it 
 
 vsas 
 
preparatory  to  the  Lord's  Supper.        2  \  S 
 
 was  appointed.  It  was  appointed,  not  as  a 
 meal  for  the  refrefliment  of  the  body,  but  as  a 
 /acred  feaft  for  the  benefit  of  the  foul.  Whereas 
 thofe  Corinthians,  whom  the  apoftle  rebukes, 
 partook  of  the  ordinance,  as  if  it  were  a  com- 
 mon meal ;  and  by  this  profanation  they  were 
 "  guilty  of  the  body  and  blood  of  the  Lord  ;" 
 guilty  of  violating  that  peculiar  ordinance,  in 
 which  his  body  and  blood  are  reprefcntcd ;  and 
 fo  in  a  fenie  crucifying  him  afrefh.  And  by 
 {q  doing,  **  they  did  eat  and  drink  damnation," 
 or  judgment  "  to  themfelves."  Thefe  words 
 have  been  very  terrifying  to  many  a  foul.  But 
 it  is  commonly  obferved,  that  the  Holy  Spirit 
 never  indited  this  palTage  of  fcripture,  to  deter 
 ferious  chriftians  from  the  duty,  though  the 
 4cvil  has  made  this  advantage  of  it,  and 
 thereby  deprived  them  of  their  choiceft  com- 
 forts. Certainly,  fo  vile  a  proftitution  of  the 
 Lord's  fupper,  as  fome  of  the  Corinthians  were 
 chargeable  with,  was  fuch  a  fin,  as  that  God 
 would  reckon  with  them  for  it  even  in  this 
 world.  And  therefore  temporal  judgments 
 were  infli<fted  upon  them.  ,  "  For  tliis  caufe, 
 "  ma.ny  were  fick  and  weak  among  tliem,  and 
 "  fome  were  fallen  aflecp;"  fome  v>  ere  punilh- 
 /i^c|  with  difeafc3,  and  othqrs  viith  death. 
 
 P  4  Thus 
 
2l(5  Self- Exam  mat  ioft 
 
 Thus  the  Lord  has  fhewn,  that  holy  things 
 ought  to  be  treated  with  the  highcft  reverence 
 and  folemnity  of  fpirit.  In  difcourfing  on  the 
 text. 
 
 First,  I  fhall  mention  fome  circumftances 
 concerning  the  ordinance  itfelf ;    and  then. 
 
 Secondly,  I  fhall  confider  the  duty  of  felf- 
 examination,  as  a  necefl'ary  mean  of  prepara- 
 tion for  it. 
 
 First,  I  Ihall  mention  fome  circumftances 
 concerning  the  ordinance  itfelf,  according  to 
 the  account  here  given  of  it.  It  is  called 
 *'  eating  of  that  bread,  and  drinking  of  that 
 "  cup. 
 
 1.  The  apoftlc  is  fpcaking  of  that  which  is 
 adlually  or  literally  to  be  done,  becaufc  of  the 
 commandment  of  Chrift. 
 
 When  the  Lord  Jcflis  inflituted  it,  he 
 took  bread  and  wine,  and  fet  them  apart. 
 The  one  was  to  be  eaten,  the  other  drank, 
 in  remembrance  of  his  broken  body,  and 
 the  Ihedding  of  his  blood.     Nor  is  the  Lord's 
 
 fupper 
 
prcparalory  to  ihc  Lord's  Supper.        217 
 
 fuppcr  properly  celebrated,  -unlefs  thcfe  out- 
 ward elements  be  received  according  to  the 
 original  appointment.  Although  it  is  a  fpi- 
 ritual  ordinance,  and  to  be  obfervcd  to  a  fpi- 
 ritual  end  nev^rth clefs,  the  communion  of  the 
 body  and  blood  of  Chrift  has  a  fpecial  relation 
 to  the  ceremony  of  breaking  bread  and  drink- 
 ing wine.  Wliat  a  ^  lie  opinion  then  is  that 
 which  fome  maintain,  that  when  Chrift  faid, 
 *'  Do  this  in  remembrance  of  me,"  he  intend- 
 ed no  more,  than  that  we  Ihould  remember 
 him  as  often  as  we  fit  down  at  our  own  table?. 
 What  the  fcripture  calls  the  Lord's  fupper,  fay 
 they,  w^as  only  a  common  meal  from  the  be- 
 ginning. But,  if  this  wxre  all,  to  what  pur- 
 pofe  does  the  apoftle  fay,  *'  L/Ct  a  man  examine 
 *'  himfelf,"  and  fo  let  him  partake  ?     Again, 
 
 2.  Mention  is  made  of  taking  of  the  cup,  as 
 well  as  of  the  bread. 
 
 And  this  drinking  is  not  confined  to  him 
 wdio  adminilliers.  But  the  one,  equally  with 
 the  other,  is  intended  for  all  the  commu- 
 nicants. It  is  not  partaking  of  the  Lord's 
 fupper  to  receive  in  one  kind  only.  When 
 Chrift  inllitutcd   it,  upon  his  delivering  the 
 
 cup. 
 
213  Self-Exavunatlon 
 
 €up,  he  was  more  particular  than  when  he 
 gave  the  bread.  Forefeeing  what  a  facrilege 
 would  be  committed;,  he  fays,  "Drink  ye  ali^ 
 "  of  it."     Farther, 
 
 3.  We  are  to  remark,  that  as  the  bread  is 
 called' the  body  of  Chrift,  fo  the  body  of  Chrift 
 is  called  bread. 
 
 We  acknowledge  that  the  bread,  as  loon 
 as  confecrated,  does  in  a  fenfe  become  the 
 body  of  Chrift.  It  is  i)mbolicaIly  fo.  But 
 then  nothing  is  more  evident,  than  that  this 
 body  of  Chrifl:  ftjll  retains  the  name  of  bread, 
 "  Let  him  eat  of  that  bread.''  It  is  not 
 faid.  Let  him  cat  of  that  hody,  but,  "  Let 
 "  him  eat  of  that  bread;'"  a  piece  of  that  loaf, 
 which  is  fet  apart  from  a  coi"^mon  to  a  facred 
 ufe.  Therefore,  it  is  not  changed  into  flelli, 
 but  is  bread,  as  it  was  before.  Here  is  no  more 
 alteration  of  the  fubftance  than  there  is  oi  the 
 tafte  :  nor  would  that  notion  of  tranfubfiiantia- 
 tion  have  been  propagated  in  the  world,  if  God 
 had  not  given  men  up  to  believe  a  lie.  When 
 our  Lord  fays,  "  This  is  my  body,"  the  mean- 
 ing is,  this  bread  as  broken  is  a  lymbol,  an  em- 
 blem and  memorial  of  my  body  as  broken  for 
 
 fill. 
 
preparatory  to  the  Lord's  Si{pp€r.        219 
 
 £n.  Nothing  is  more  obvious,  than  that  a 
 £gure  is  ufed  when  we  read  of  "  drinking 
 "  the  cup,"  or  of  the  cup,  v/hich  is  put  for  the 
 wine  contained  in  it. 
 
 4.  One  thing  more  is  obfcrvable,  viz.  when 
 the  apoftie  fpeaks  of  eating  of  *'  that  bread,  and 
 5*  drinking  of  that  cup,"  he  refers  to  the  out- 
 ward manner  in  which  that  holy  ordinance 
 was  to  be  obferved ;  I  mean  that  pofture  of 
 body  which  is  to  be  ufed. 
 
 Now,'  though  the  pofture  in  which  the  jews 
 appeared  at  their  meals  was  fomewhat  different 
 from  ours,  being  recumbent,  yet  it  v\ as  not  the 
 cuftom  of  any  people  to  eat  and  drink  kneeling. 
 This  pra(5lice  was  fet  on  foot  in  the  church  of 
 Rome,  when  the  people  were  taught  to  adore 
 the  confecrated  elements.  No  ordinance  of 
 phrift  has  been  more  perverted  than  this  I  am 
 upon.  By  the  papills  it  is  turned  into  a  pro- 
 pitiatory facrifice  for  the  fnis  of  the  living  and 
 the  dead.  It  is  not  called  by  them  the  Lord's 
 fupper,  but  the  facrifice  of  the  piafs.  More- 
 over, it  is  given  not  only  by  them,  but  by 
 pthcrs,   as  a  paiTport   to  heaven ;   and  by  too 
 
 many 
 
220  Self-  Examination 
 
 many  protcftants  it  is  attended,  as  if  it  were  an 
 atoning  fcrvice,  or  the  caafe  of  wiping  out  the 
 debts  they  owe  to  the  juftice  of  God.  But  all 
 fiich  things  are  dctellcd  by  thofe  who  are  truly 
 w^orthy,  or  proper  receivers;  whofe  reliance 
 is  alone  upon  Chrift  for  acceptance  with  God  ; 
 and  who  approach  the  inftitution  as  a  mean 
 appointed  for  the  mortification  of  fm,  and  for 
 their  fpiritual  nourifbmcnt  and  growth  in 
 grace. 
 
 I  fhall  only  obfervc  farther  on  this  part  of 
 the  fubjcd:,  that  it  is  an  ordinance  of  commu- 
 nion in  two  rcfpecls :  for  hereby  we  keep  up 
 communion  with  God  our  Saviour,  and  chrif- 
 tian  fellowfliip  one  with  another.  "  Eating  of 
 *^  that  bread,  and  drinking  of  that  cup,"  car- 
 ries with  it  both  thofe  ideas.  And  fo  we  read, 
 "  The  cup  of  bleflmg  which  wx  blcfs,  is  it  not 
 "  the  communion  of  the  blood  of  Chrifl? 
 *'  The  bread  which  we  break,  is  it  not  the 
 "  communion  of  the  body  of  Chrift  ?  For  (as 
 it  fliould  be  rendered)  "  the  bread  is  one,  and 
 *'  we  being  many,  are  one  body ;  for  we  all 
 "  are  partakers  of  that  one  bread." 
 
 Secondly, 
 
preparatory  to  the  Lord's  Supper.        221 
 
 SECONDLY,  I  ihall  now  pafs  on  to  the  duty 
 of  felf  examination,  as  a  necciTary  mean  of  pre- 
 paration for  the  holy  ordinance.  *'  Let  a  man 
 *'  examine  himfelf." 
 
 Its  being  cxpreffcd  indefinitely,  fliows  that  it 
 is  incumbent  on  every  perfon  who  approaches 
 the  table  of  the  Lord  ;  "  and  fo  let  him  eat  of 
 '^  that  bread,  and  drink  of  that  cup."  The  ori- 
 ginal word  is  fometimes  rendered  to  prove,  and 
 fometimes  to  approve.  Critics  obferve,  that  it 
 properly  fignifies  fuch  an  examination  as  brings 
 matters  to  a  refolution.  It  is  not  only  proving, 
 but  proving  in  order  to  a  judgment ;  fuch  as 
 brings  it  to  an  iflue  ;  that  there  is  a  determinate 
 judgment  made  concerning  the  thing  of  which 
 a  proof  is  taken.  Hence  the  word  fignifies  to 
 prove  and  try,  and  to  approve,  on  proving. 
 
 Here  I  fliall  fpeak  of  this  duty  in  general ; 
 and  then  more  particularly  in  its  connection 
 with  the  fubjed;  before  us. 
 
 1.  As  to  the  duty  of  felf- examination  in  ge- 
 neral. 
 
 Wc 
 
222  Self-  Exam  mat  w  n 
 
 We  have  dire6lions  to  it,  and  examples  of 
 it  in  the  word  of  God.  Such  diret^tions  as 
 theft.  "  Commune  with  your  own  heart.'* 
 "  Let  us  fearch  and  try  our  ways."  And  iii 
 the  New  Teftament,  among  other  places,  it  is 
 exprefsly  enjoined,  "  Examine  yourfelves  whe- 
 "  ther  ye  be  in  the  faith  j  prove  your  owil 
 '^  felves."  As  to  examples,  Nehemiah  fays, 
 '*  I  confulted  with  myfelf "  And  how  com^ 
 mon  is  it  for  the  pfalmift  to  be  found  lb  do? 
 ing.  "  I  commune  with  my  own  heart,  and 
 "  my  fpirit  made  diligent  fearch."  He  fre- 
 quently fpeaks  to  his  "  foul"  to  "  return  to 
 "  God,  to  hope  in  him,  to  praife,  and  to  blefs 
 «him.'* 
 
 To  examine  ourfelves  is,  in  a  ferioils  manner, 
 to  talk  freely  with  our  foul",  to  enquire  into 
 our  condition  and  neceffities,  to  fearch  into  our 
 fpiritual  ftate  and  difpoiition ;  to  afk  ourfelves 
 what  we  are  before  God;  what  we  have  re- 
 ceived from  him;  what  we ffll  need;  what 
 tranfgreflions  we  are  chargeable  with  ;  and  the 
 duties  we  have  omitted,  or  carelefsly  perform- 
 ed. And  this  implies  that  we  feparate  a  por- 
 tion of  time  for  this  purpofe. 
 
 Too 
 
preparatory  to  the  Lord's  Supper.         22 S 
 
 Too  many  profeiTors  take  it  for  granted, 
 that  all  matters  are  right  between  God  and 
 them,  and  think,  that  therefore  they  need  not 
 make  any  enquiry  into  themfelves.  And  fome 
 are  greatly  given  to  examine  others,  while  they 
 arc  Grangers  at  home.  They  look  much  with- 
 out, on  the  condud;  of  their  brethren  and 
 neighbours  in  a  way  of  cenfure,  but  never  pro- 
 perly reflect  on  themfelves.  This  relu(5lance 
 to  the  duty  is  certainly  a  proof  of  our  depra- 
 vity. And  when  we  do  fet  about  it  with  feme 
 carneftnefs,  and  put  a  queftion  or  two  to  our 
 ibuls ;  how  ready  is  fome  imagination  or  other 
 of  a  thing  quite  foreign  to  arife  before  us ! 
 How  prone  is  the  heart  to  wander  to  an  im- 
 pertinent fubje<51: !  But  notwithflanding  the 
 work  is  attended  with  fo  great  difficulty ;  it  is, 
 neverthelefs,  a  fcrvice  w^hich  God  requires; 
 and  if  it  be  confcientioufly  done,  will  prove 
 very  advantageous  to  the  foul.  Self  examina- 
 tion is  a  duty,  in  the  negledl  of  which  no  real 
 chriftian  can  live.  And  yet,  I  fear,  it  is  feldom 
 performed ;  and  then  in  fo  flight  and  curfory 
 a  manner,  that  it  is  not  to  be  wondered  at, 
 that  there  is  fo  little  profiting  in  the  fpiritual 
 life ;  yea,  that  there  are  fuch  fad  decays  in 
 ohriftian  experience,  as  to  both  knowledge  and 
 
 grace. 
 
224  Self-  Exani'inatiGn 
 
 grace.  If  a  tradefman  do  not  examine  into  his 
 accounts;,  cafl  up  his  books,  and"  narrowly  look 
 into  his  dealings  with  others,  and  the  dealings 
 of  others  with  him,  how  fliall  it  be  known 
 what  is  the  true  ftate  of  his  affairs  ?  If  a  man 
 who  profclTes  to  carry  on  a  correfpondence 
 with  heaven,  confiders  not,  nor  infpeds  the 
 tranfadlions  which  pafs  between  God  and  his 
 Ibul,  how  can  he  be  acquainted  with  his  real 
 condition  ?  It  is  an  expreffion  of  Dr.  Owen, 
 "  Write  that  man  a  fruitlefs  chriflian,  who 
 ''  calls  not  himfelf  to  an  account  about  his 
 **  incrcafcs  and  decays  in  grace." 
 
 I  am  afraid  that  many  fuch  fruitlefs  chrif- 
 tians  there  are,  becaufe  they  are  fo  negligent  in 
 the  duty  here  recommended.  When  they  rife 
 m  the  morning,  inftead  of  making  it  a  bufniefs 
 to  confider  what  temptations  are  before  them, 
 and  to  enquire  what  their  fouls  ftand  in ,  need 
 of;  thev  jufi:  hurry  over  a  prayer,  and  then  with 
 all  diligence  enter  upon  the  concerns  ol  the 
 world.  And  (to  ufe  great  plainnefs  of  fpeech) 
 if  it' be  on  a  Lord's  day  morning,  how  many 
 will  indulge  themfelvcs  in  bed  fo  much  the 
 longer,  that  they  may  have  but  little  more  than 
 
 time 
 
preparatory  to  the  Lord's^ Supper.        225 
 
 time  to  drefs  and  rcfrefli  the  body,  before  they 
 go  to  public  worfhip :  which  is  one  reafon 
 why  fome  are  late  in  their  attendance. 
 
 Now,  why  Ihould  there  not  be  as  much  di- 
 ligence given,  that  the  foul  in  ay  profper,  as 
 that  the  body  may  be  in  health,  and  worldly 
 concerns  be  fucceeded  ?  .  As  a  mean  of  pro- 
 moting the  profperity  of  the  foul,  the  Lord  has 
 enjoined  the  duty  of  felf-examination.  And, 
 under  a  fenfe  of  the  difficulty  which  attends 
 the  right  difcharge  of  it,  be  importunate  in 
 prayer,  that  the  Holy  Spirit  would  help  your 
 infirmities.  He  is  faid  to  fcarchand  try  you, 
 when  he  eftableS  you  to  fearch  and  try  yotar- 
 felves.  Thus  David  prays,  *'  Search  me,  O 
 "  God,  and  know  my  heart,  try  me  and  know 
 "  my  thoughts,  and  fee  if  there  be  any  wicked 
 "  way  in  me,  and  lead  me  in  the  way  ever- 
 "  lafting."  The  Lord  perfeAly  knows  the 
 real  Hate  of  every  one's  fouL  His  omnifcient 
 eye  difcerns  between  the  hypocrite  and  the 
 fmcere.  And  is  it  not  defirablc,  thac  we  fnould 
 know  our  fpiritual  Condition,  that  we  may  not 
 deceive  our  own  fouls  ?     In  order  to  this,  the 
 
 Q  duty 
 
225  Self-Ex  animation 
 
 duty  of  felf-examination  is  to  be  performed  in 
 a  dependence  on  the  aid  of  the  blefled  Spirit. 
 
 We  are  to  take  the  word  of  God  as  the  rule 
 by  which  to  try  ourfelves.  There  is  need  of 
 this  dire<5lion,  becaufe  it  is  too  commonly  neg- 
 lected. Many  profelTors  compare  themfelves 
 With  others ;  and  becaufe  they  are  not  fo  bad 
 £s  they,  or  becaufe  they  are  more  dihgent  than 
 others,  therefore  conclude  that  all  is  well  with 
 them.  It  would  be  well  for  thofe  perfons,  did 
 they  but  try  any  one  of  their  duties  by  the  law 
 of  God.  In  fo  doing,  they  would  fee  how  de- 
 feiflive  it  is ;  how  Ihort  it  comes  of  that  ftan- 
 dard.  And  therefore,  inftead  of  the  leaft  felf 
 applaufe,  there  is  reafon  for  felf  condemnation. 
 
 What  I  fay  then  is  this.  Take  the  word  of 
 God  before  you.  Read  the  marks  and  charad:ers 
 of  a  truly  godly  man,  as  they  are  recorded 
 there.  Search  to  the  bottom  of  your  heart,  and 
 look  into  the  a<5lions  of  your  life.  And,  more- 
 over, look  up  to  God,  that  he  would  enable 
 you  to  judge  righteous  judgment. 
 
 2.  The 
 
preparatory  to  the  Lord's  Supper.        227 
 
 2.  The  duty  of  felf-examinatioil  is  more 
 particularly  required,  in  order  to,  and  in  con- 
 nexion with,  a  right  participation  of  the 
 Lrord's  fupper. 
 
 '*  Let  a  man,"  any  one  v;  ho  is  about  to  ap- 
 proach the  Lord's  table,  "  examine  himfelfi 
 "  and  fb,"  with  a  prepared  heart;  *'  eat  of 
 **  that"  factamental  *'  bread,  and  drink  of 
 *'  that"  facramental  "  cup."  This  is  neceffary 
 to  prevent  the  fin  of  unworthy  receiving. 
 
 (l.)  Let  each  one  examine  himfelf  with  re- 
 fped:  to  his  flate  and  condition  before  God. 
 
 The  Lord's  fupper  was  hot  Inftltuted  as  a  con- 
 verting, but  as  a  confirming  ordinance.  And  yet 
 all  who  attend  it  are  not  converted,  howxver 
 they  may  appear  in  the  judgment  of  charity. 
 It  becomes  us,  in  a  lerious  and  folemn  rhanner, 
 to  enquire  whether  we  have  experienced  the 
 reality  of  the  grace  of  God.  What  evidences 
 can  we  produce  of  convetfion  ?  Afk  your  own 
 foul,  whether  you  have  been  con\'inced  of  your 
 finful  and  miferable  ftate  by  nature.  Have 
 you  feen  the  defert  of  your  tranfgreffions  >  and 
 
 Q2  that 
 
228  Self-  Exa?mnation 
 
 that  if  God  were  to  inflidl  upon  you  the  fen- 
 tence  of  his  law,  and  punifh  you  in  hell  for 
 ever,  he  would  give  you  no  more  than  your 
 due  ?  Have  you  beheld  the  corruption  of  your 
 heart,  fo  as  to  lament  it  before  God  ?  And 
 upon  being  made  fenfible  of  your  fin  and  mi- 
 fery,  has  Chrift  been  applied  to,  and  trufted  in, 
 as  the  only  Saviour  from  fm  and  deftrudiion  ? 
 If  fm  be  not  odious,  and  Chrift  precious  to 
 your  foul,  you  have  no  reafon  to  think  that 
 you  are  converted.  And  they  who  are  not 
 converted,  however  devout  they  may  appear 
 to  men,  are  in  a  very  unfit  ftate  to  appear  be- 
 fore God  in  this  ordinance. 
 
 (2.)  Let  a  man  examine  himfelf,  as  to  his 
 knowledge  to  difccrn  the  Lord's  body. 
 
 Some,  in  the  Corinthian  church,  forgetting 
 the  original  intention  of  the  ordinance,  put  no 
 difference  between  the  facred  memorials  of  the 
 body  and  blood  of  Chrift,  and  their  ordinary 
 food  ;  and  fo  came  with  no  more  preparation 
 to  the  Lord's  table,  than  to  their  own.  We 
 are  to  enquire  into  our  knowledge  to  difcern 
 the  Lord's  body.  It  is  not  a  fufficient  quali- 
 fication 
 
preparatory  to  the  Lord's  Supper.        22Q 
 
 ficafion  to  have  a  fpeculative  knowledge  of 
 Chrill;    that   he   aiTumed    our    nature,    and 
 went  through  a  courfe  of  obedience  and  fuffer- 
 ing  unto  death.     But  fuch  a  knowledge  is  re- 
 quired of  the  end   and  dcfign   of  his  giving 
 himfelf,   as   is  afFe6ling  to  the  foul.     Do  we 
 apprehend  that  the  facramental  elements  are 
 external  and  vifible  figns,  Signifying  things  of 
 everlafting  concern  to  us  ?    Mr.  Charnock  ob- 
 ferves,  that  "  to  difcern  the  Lord's  body,   is 
 "  to  confider  it  as  the  body  of  the  Son  of  God, 
 '*  the  Sovereign  Lord  of  heaven  and  earth. 
 "  The  defign  of  this  body  was,  to  be  a  facri- 
 "  fice  for  iin.    The  death  of  his  body  is  the 
 "  price  of  our  liberty,   and  the   life  of  our 
 "  fouls.     We  do  not  difcern  the  Lord's  body, 
 "  when  our  fenfe  flicks  on  the  outward  ele- 
 ''  ments,  and  our  fouls  rife  not  up  to  view  the 
 "  merits  and  propitiation  of  Chrifl  through  the 
 "  vail  of  bread  and  wine ;  as  if  the  elements 
 "  only  were  the  things  upon  which  we:  were 
 *^  to  feafl :  whereas  a  fpiritual  difcerning  is  the 
 "  thing  required." 
 
 (3.)  Let  a  man  examine  himfelf,  as  to  his 
 motives  and  ends  in  approaching  the  table  of 
 the  Lord. 
 
 Q  3  What 
 
230  Self'Examhtatkn 
 
 What  is  the  purpofe  of  his  heart  ?  What 
 is  his  aim,  his  intention,  in  coming  to  fo  for 
 Icmn  an  inflitution  ?  Are  you  induced  by 
 cuflom,  or  by  the  command  of  ChriiV,  who 
 fays,  "  Do  this  in  remembrance  of  me  ?"  In 
 ■which  words  we  are  taught,  that  the  great 
 defign  of  the  ordinance  is  to  call  to  mind  the 
 love  of  Chrift  in  giving  himfelf  to  be  a  fa- 
 crifice  for  fin.  Confequently,  it  is  a  feail  upon 
 a  facrifice.  And  therefore  we  are  to  come, 
 that  we  may  feed  upon  him  by  faith,  and  fo 
 derive  fpiritual  ftrength  for  promoting  the  life 
 and  profperity  of  our  fouls.  We  are  to  come, 
 that  we  may  renew  our  covenant  engage- 
 ments, to  teftify  our  allegiance  to  Ghrift  the 
 only  King  and  Head  of  his  church,  to  profefs 
 our  dependence  upon  him  for  falvation,  and  to 
 exprefs  our  affectionate  regard  to  his  people. 
 Look  into  your  own  hearts,  and  enquire, 
 wherefore  you  approach  the  Lord's  table.  Once 
 more, 
 
 (4.)  Let  us  enquire  into  our  wants. 
 
 If  our  hearts  be  in  any  meafure  prepared,  wc 
 ihail  fee,   that  we  want  pardon  for  our  nu- 
 merous 
 
preparatory  to  the  Lord's  Sitpper.        231, 
 
 mcrous  offences.  Wc  want  ftrength  againft 
 inward  corruptions  and  outward  temptations. 
 Wc  want  more  grace,  more  light  and  know- 
 ledge, more  fajth  and  love,  patience  and  refig- 
 nation,  ipiritual  and  heavenly  mindednefs.  And 
 among  other  things,  let  us  enquire,  whether 
 we  do  not  want  a  broken  and  contrite  heart. 
 For  it  becomes  us  to  approach  with  a  godly 
 forrow,  looking  to  a  crucified  Saviour,  and 
 mourning  for  fin. 
 
 I  Ihall  clofe  the  whole  with  thcfe  two  par- 
 ticulars. 
 
 1 .  Let  fuch  as  have  not  given  themfclvcs  up 
 to  the  Lord  in  this  holy  ordinance  confider, 
 wherefore  it  is  they  live  in  a  neglc6l  of  it. 
 
 If  you  be  not  fit  for  this  duty,  you  arc 
 not  fit  for  death  and  heaven.  And  O  confider, 
 if  God  fhould  fummon  you  into  eternity, 
 while  you  are  unprepared  to  fland  before  him, 
 what  a  terrible  fituation  will  you  be  in  for 
 ever!  But  if  it  be  the  dcfire  of  your  fouls  to 
 join  yourfelves  to  the  Ivord  and  to  his  people, 
 that  you  may  commemorate  his  love  ;  if  you  be 
 
 Q  4  w  illing 
 
 \ 
 
# 
 
 233  Self-ExamhiatioUy  &c. 
 
 willing  to  walk  with  them  in  all  his  ordinances 
 and  commandments  blamelefs ;  it  is  only  a 
 temptation  o^  fatan  which  keeps  you  away, 
 till  you  find  yourfelves  prepared, 
 
 2.  Let  us  examine  ourfelves  not  only  before 
 receiving,  but  afterwards. 
 
 This  is  a  duty  which  it  is  to  be  feared  is 
 little  attended  to.  As  we  ought  to  take  con- 
 venient time  for  preparation  previous  to  the 
 ordinance,  fo  afterwards  we  ihoiald  enquire, 
 what  was  the  frame  of  our  hearts ;  v/hat  were 
 the  tranfa(5lions  which  pafled  between  God  and 
 lis.  And  let  us  confider,  that  having  come 
 under  renewed  obligations  to  be  the  Lord's, 
 we  are  therefore  more  ftrongly  bound  "  to  ferve 
 ^'  him  in  righteoufnefs  and  hohnefs  all  the  days 
 ^-  of  our  lives." 
 
/ 
 
 THE  HONOUR  OF  A  REM,  CHRISTIAN. 
 
 SERMON    X« 
 
 PSALM   CXLIX.  g. 
 
 —  This  honour  have  all  the  Jlilnts. — ^ 
 
 IT  is  doubtful  to  what  particular  period  of 
 time  the  contents  of  this  pfalm  are  to  be 
 referred.  Some  interpreters  go  fo  far  back  as 
 the  exploits  of  Jofhua,  that  renowned  general, 
 who  executed  the  righteous  vengeance  of  God 
 upon  the  inhabitants  of  Canaan.  With  a  di- 
 vine warrant  in  his  hand,  "  he  executed  upon 
 \'  them  the  judgment  written,"  or  the  awful 
 punilhment  that  was  threatened  againft  them 
 in  the  law  of  Mofes.  The  meafure  of  their  ini- 
 quity was  full,  and  that  was  the  time  for  their 
 extirpation.  "  This  honour,"  of  being  the  in- 
 ftruments  of  inflid:ing  the  juft  judgments  of 
 God,  "  had  all  the  faints,"  or  all  the  Ifraelites ; 
 
 inafmuch 
 
234        The  Ho7tour  cf  a  real  Chriftian. 
 
 inafmuch  as  they  were  all  embarked  in  the 
 fame  caufe,  and  all  iliared  in  the  fame  con- 
 queft.  *'  The  high  praifes  of  God  were  in 
 ^'  their  mouth,  while  a  two-edged  fword  was 
 f'"  in  their  hand." 
 
 Other  interpreters  refer  the  pfalm  to  the  vic- 
 tories which  David  obtained  over  his  enemies 
 all  around  him.  But  there  are  others,  who 
 think  that  the  pfalm,  in  its  full  extent,  looks 
 fo  far  forward  as  to  the  days  of  the  gofpel, 
 when  by  the  miniftry  of  the  apoftles  and 
 others,  fpiritual  judgments  were  infiid:ed  on 
 the  inveterate  enemies  of  the  people  of  God, 
 For  my  part,  I  fuppofe,  that  the  account  given 
 in  the  foregoing  verfes  is  applicable  to  what- 
 ever time  the  profeffing  people  of  God  are  fpi- 
 lited  up,  to  aflert  and  vindicate  their  rights 
 and  liberties  in  oppoiition  to  the  tyrannical 
 power  of  their  oppreffive  enemies.  But  as  <'  no 
 **  fcripture  is  of  private  interpretation,"  my  de- 
 fign  is  not  to  confider  the  paffage  in  a  political, 
 but  in  a  fpiritual  fenfe. 
 
 In  the  opinion  of  the  men  of  this  world, 
 there  arc  three  things  which  conllitute  happi- 
 
 nefs ; 
 
'^he  Honour  of  a  real  Chnftian,       23^ 
 
 nefs  ;  and  they  are,  honour,  wealth,  snd  plea- 
 fures.  The  ambitious  man  is  ftriving  with  all 
 his  might  to  climb  up  the  hill  of  honour.  The 
 covetous  wretch  is  digging  in  the  bowels  of 
 the  earth  for  the  tichcs  that  lie  there.  The 
 voluptuous  libertine  is  feeking  to  gratify  his 
 fcnfual  appetites  and  inclinations.  The  apoftle 
 tells  us,  *'  All  that  is  in  the  world,  the  luft  of 
 .**  the  flelh,  the  lufh  of  the  eyes,  and  the  pride 
 *'  of  life,  is  not  of  the  Father,  but  is  of  the 
 ''  world."  The  luft  of  the  flefh  fignifies  the 
 pleafurcs  of  fcnfe  ;  the  luft  of  the  eyes  the 
 riches  of  the  world,  and  the  pride  of  life  the 
 Jionours  it  contains. 
 
 I  purpofe,  God.willing,  to  lay  before  you,  in 
 Several  difcourfes,  the  honour,  the  riches,  and 
 the  pleafurcs  of  a  true  chriftian ;  and  to  fliew 
 you  how  far  they  exceed  the  honours,  the 
 riches,  and  the  pleafurcs  of  this  vain  world ; 
 and  all  with  a  view,  under  the  influence  of 
 the  Holy  Spirit,  to  excite  you  to  fet  your  "  af- 
 ."  fedlion  on  things  above,  not  on  things  that 
 i^  are  upon  the  earth.'* 
 
 I  begin 
 
23G        The  Honour  of  a  real  Chrift'ian. 
 
 I  begin  with  the  firft  of  thefe,  and  have 
 chofen  this  text  to  let  you  fee  what  that  ho- 
 no7^r  is  which  God  confers  on  all  his  faints. 
 But  previous  to  this  I  ihali  lay  down  two  pro- 
 
 poUtions. 
 
 1 .  It  is  nccciTary,  in  order  to  anfwer  the 
 ends  of  the  divine  government  among  man- 
 kind, in  this  iir>perfe6l  ftate,  that  ibme  fliould 
 be  placed  in  pofls  of  honour,  and  others  in  a 
 ftate  of  fubjediion. 
 
 The  levelling  docirine,  whatever  appearance 
 of  humility  it  wears,  I  am  apt  to  think,  pro- 
 ceeded from  the  pride  of  nature.     Thofe   in 
 lower   ftations  wanted  to  pull   down  pthers, 
 that  they  might  advance   tbemfelves.      But 
 *'  God  is  the  judge  ;  he  fets  up  ojie,  and  puts 
 *'  down  another."    And  in  tlie  various  j^ations 
 of  the  earth,  "  promotion  comes  not  from  the 
 *'  weft,  from  the  eaft,  or  from  the  fouth  ;"  it 
 does  not  come  by  chance  or  mere  accident ; 
 but  God,  as  the  ruler  of  the  world,  has  in  all 
 9ges  appointed,  that  fome  fhould  govern  others. 
 And  it  is  a  duty  founded  in  the  law  of  nature, 
 
 and 
 
The  Honour  of  a  real  CJiriftmn.       257 
 
 and  eftablillicd  in  the  gofpel  of  Ghrift  with  pe- 
 culiar motives,  to  "  pray  for  kings,  and  all 
 *'  that  are  in  authority."  '^  Put  them  in 
 *'  mind,"  fays  Paul  to  Titus,  "  to  be  fubje6l  to 
 "  principalities  and  powers,  and  to  obey  ma- 
 "  giftrates."  Magiftracy  is  the  ordinance  of 
 God,  as  well  as  the  miniiby ;  w^hich  two  things 
 ought  ever  to  be  confidercd  as  diftind^.  The 
 church  and  the  world  were  never  joined  to- 
 gether by  God,  and  therefore  the  office  of  the 
 magiftrate  cannot  extend  to  the  confciences  of 
 men.  He  is  ordained  for  the  punifliment  of 
 evil  doers,  and  for  a  praife  to  them  that  do 
 well.  No,  nor  has  the  church,  or  any  religious 
 order  of  men,  a  right  to  ufurp  authority  over 
 confcience.  This  I  mention,  becaufe  in  fbme 
 bibles,  in  the  contents,  or  the  chief  heads  of 
 this  pfalm,  it  is  faid,  that  "  the  prophet  exhorts 
 "  to  praife  God  for  that  power  which  he  has 
 *'  given  to  the  church,  to  nde  the  confciences 
 "  of  men."  Such  an  afTcrtion,  whoever  was 
 the  author  of  it,  is  deftru'finvc  of  the  liberties 
 of  human  nature,  and  dire<9:ly  contrary  to  the 
 word  of  God.  God  alone  is  the  Lord  and 
 Ruler  of  confcience,  nor  will  he  ever  give  this 
 prerogative  out  of  his  own  hands. 
 
 2.  An- 
 
238       The  Honour  of  a  real  ChrtftmH, 
 
 2.  Another  thing  I  would  obferve  is,  that 
 dominion  is  not  founded  in  grace. 
 
 It  is  not  becaufe  fiich  and  fuch  men  are 
 faints,  that  therefore  they  ought  to  exercife 
 dominion  over  others.  Chrift's  kingdom  is 
 not  of  this  world,  but  it  is  a  fpiritual  conftitu- 
 tion.  The  honour  that  pertains  to  all  the  faints, 
 as  fuch,  is  a  privilege  conned:ed  with  another 
 world.     In  the  words  we  have  two  things. 
 
 First,  A  description  of  the  people  of  God; 
 
 they  are  faints. 
 
 ♦ 
 
 Secondly,  Their  dignity  and  preferment; 
 or  what  that  honour  is  to  which  God  raifes 
 them. 
 
 First,  Confider  the  defcription  here  given 
 of  God's  people ;  they  are  faints. 
 
 This  charadber  belonged  to  the  people  of  If- 
 rael.  Aaron,  by  way  of  eminence,  is  ftyled, 
 "  the  faint  of  the  Lord,"  becaufe  there  was  a 
 peculiar  folemnity  attending  his  feparation  to 
 the  office  of  high  prieft,  in  the  execution  of 
 
 which. 
 
The  Homiir  of  a  real  Qhrijl'mn,        23^ 
 
 which,  he  had  in  a  particular  manner  to  do 
 with  the  holy  things.  That  people  in  their 
 national  capacity  are  called  an  holy  people  to 
 the  Lord.  He  chofe  them  above  all  other 
 people ;  he  revealed  himfelf  to  them,  and  fixed 
 the  tokens  of  his  prefence  among  them. 
 
 But  under  the  gofpel  difpenfation,  tliis  dc- 
 fcription  is  brought  within  narrower  bounds.  It 
 is  applied  to  thofe  churches  to  which  the  apof- 
 tie  dire^s  his  epiflles,  becaufe  they  were  made 
 up,  according  to  the  judgment  of  charity,  of 
 luch  as  were  holy  perfons.  The  apoftlc  to  the 
 Romans  fays,  that  they  were  "  called  to  be 
 *'  jfaints,"  or  were  called  faints ;  from  whence 
 it  is  eafy  to  remark,  how  erroneous  that  notion 
 of  the  papifls  is,  that  no  good  men  are  faints 
 till  they  get  to  heaven;  nor  are  made  faints 
 there,  till  the  pope  is  pleafed  to  canonize  them. 
 This  is  one  extreme.  Another  is,  w  hen  ungodly 
 men  ufe  the  word  in  a  way  of  reproach  and  ri- 
 dicule, which  fhews  their  hatred  to  the  thing. 
 But  though  the  term  is  not  fo  commonly  ufed 
 as  the  word  chriftian,  yet  every  true  chriflian  is 
 a  faint  indeed.  Do(n:or  Goodwin  has  this  ex- 
 prelTion  :  "  This  title  of  faint  is  in  th^fe  time? 
 
 ''  out 
 
34  d       The  Uojtour  of  a  real  Chrlfllajil 
 
 *^  out  of  ufe,  but  it  is  becaufe  true  holinefs  is 
 ^^  out  of  fafhion." 
 
 There  are  four  things  which  enter  into,  and 
 complete  the  character. 
 
 1.  Saints  are  feparated  perfbns. 
 
 God  has  fet  them  apart  for  himfelf.  He  made 
 choice  of  fome  of  mankind  above  others  to  be 
 "  veflels  of  mercy ;"  which  Ihews,  that  he  be- 
 held them  as  they  lay  in  fm  and  mifery.  When 
 God  has  found  out  his  people,  (fpeaking  after 
 the  manner  of  men)  he  appropriates  them  to 
 himfelf;  fo  that  though  they  continue  in  the 
 world,  they  are  no  longer  of  the  world. 
 
 2.  They  are  faints  whom  God  makes  like 
 himfelf  in  holinefs. 
 
 This  comes  to  the  fame  as  "  the  fandlifica- 
 "  tion  of  the  Spirit."  None  are  faints,  pro- 
 perly fpeaking,  w  ho  arc  not  fandified  ;  and 
 none  are  fanftified,  but  by  the  power  and  grace 
 of  the  Holy  Spirit.  To  be  a  faint,  is  not  fo 
 m«ch  as  to  be  perfedl,  or  free  from  all  fm ;  and 
 it  is  much  more  than  the  having  r  moral  cha- 
 
 rader 
 
The  Honour  of  a  real  Chrifliaii.        241 
 
 ra<5ter  and  a  good  name  among  men.  It  is  in 
 vain  for  any  to  look  on  himfclf  as  a  faint,  v^ho 
 does  not  abhor  all  fm,  and  love  univerfal  holi- 
 nefs.  This  is  the  principle  and  the  privilege 
 of  the  people  of  God,  who  hate  the  divine 
 likenefs  drawn  upon  them. 
 
 3.  They  who  are  faints  of  God's  making  are 
 devoted  to  his  fervice. 
 
 Under  the  law,  the  perfon  or  thing  that  was 
 denominated  holy  was  dedicated  to  God ;  and 
 in  an  evangelical  fen/e,  they  who  are  faints  are 
 the  Lord's  by  felf- dedication.  Every  one  that 
 is  godly,  confecrates  himfelf  to  the  Lord,  to  be 
 ufed  as  an  inftrument  in  promoting  his  glory^ 
 in  the  ftation  wherein  Divine  Providence 
 places  him.  All  God's  faints  are  ''  his  fervants 
 ''  devoted  to  his  fear."     Once  more, 
 
 4.  It  follows,  that  t\i(fy  who  are  faints  of 
 God's  making,  are  holy  in  their  converfation 
 in  the  world. 
 
 Being  fet  apart  for  GOi!i^   endued  with   a 
 principle  of  grace,  and  having  prefcnted  them-* 
 
 R  felvea 
 
242        The  HonGiir  of  a  real  Chrlftldn. 
 
 felves  to  him,  there  muft  be  an  anfwerable 
 courfe  of  Uvnig ;  for  ''  if  the  tree  be  good,  the 
 *''  fruit  will  alfo  be  good." 
 
 Mr.  Baxter  gives  this  title  to  one  of  the 
 many  books  which  he  publiflied,  "  A  Saint  or 
 ^'  a  Brute,"  in  which  he  fays,  "  He  that  will 
 ''  not  choofe  a  life  of  holinefs,  has  no  other  to 
 ^'  fall  into,  than  a  life  of  fenfuality.  Either 
 ^'  the  fuperior  faculties  proper  to  a  rational  na- 
 "  ture  mufl  be  predominant,  and  then  wx  can 
 "be  no  lefs  than  faints ;  or  elfc  the  inferior 
 "  brutifh  faculties  will  be  predominant,  and 
 "  then  we  are  brutes  in  the  lliape  of  men." 
 
 But  I  fliall  chiefly  obferve, 
 
 Secondly,  The  dignity  and  preferment  of 
 all  the  faints ;,  or  what  is^'that  honour  which 
 God  confers  upon  them. 
 
 Our  Lord,  fpeaking  to  the  carnal  jews,  and 
 cfpecially  to  the  pharifees,  fays,  *'  How  can  ye 
 **  believe,  which  receive  honour  one  of  an- 
 Y  other,  and  feek  not  the  honour  that  comes 
 "  from  God  only."     Their  hearts  were  fet  on 
 
 the 
 
The  Honour  of  a  real  Chrjjiian.        248 
 
 the  pomp  of  the  world,  and  the  applaufe  of 
 men,  fo  that  they  could  not  believe  in  Chrift, 
 who  came  among  them  in  a  low  condition. 
 There  is  an  honour  that  comes  from  God  only, 
 which  is  to  be  fought  of  him,  and  "  them  that 
 ^*  honour  him  he  will  honour."  Among  men, 
 goodnefs  and  greatnefs  are  often  divided  ;  but 
 in  the  kingdom  of  Chrift  they  are  alwa^'-s 
 united.  However  mean  and  defpicablc  many 
 good  people  may  appear  in  the  eye  of  the 
 ■world,  they  are  all  precious  and  honourable  in 
 the  iight  of  the  Lord. 
 
 But  previoufly  obferve,  that  by  fm  our  .ibufs 
 are  reduced  to  a  wretched  and  dillionourable 
 :(latc.  Man  is  not,  as  he  was  originally  made. 
 In  a  ftate  of  innocence  he  was  crowned  with 
 glory  and  honour;  but  "  the  crown  is  fallen 
 "  from  our  head,  woe  unto  us,  for  v/e  have 
 '*  fmned."  They  are  proud,  knowing  nothing, 
 who  cry  up  the  dignity  of  human  nature  in  its 
 prefent  condition.  So  far  are  we  from  being 
 fuch  2;lorious  creatures,  that  all  other  thinszs 
 anfwer  the  end  of  their  creation,  while  man, 
 fmful  man,  is  an  apoftate,  an  enemy,  a  rebel, 
 and  a  traitor  to  his  lawful  Sovereign.     Tliis  is 
 
 R  2  the 
 
244        The  Ho7iour  of  a  real  Qhijlmi. 
 
 the  language  of  God  to  man,  "  Thou  didft  dc- 
 "  bafc  thyfelf,  even  to  hell."  Hence  it  fol- 
 lows, that  the  honour  to  which  the  faints,  as 
 fuch,  are  promi)ted,  comes  from  God,  the 
 fountain  of  it.  From  a  motive  within  him- 
 felf,  he  is  pkafed  to  make  fomc  of  mankind 
 his  favourites.  "  He  raifes  up  the  poor  out  of 
 "  the  duft,  and  lifts  the  needy  out  of  the 
 *'  dunghill,  that  he  may  fet  him  with  princes, 
 "  even  with  the  princes  of  his  people."  The 
 honour  which  God  confers  upon  them,  comes 
 from  him  as  the  God  of  grace,  according  to 
 the  fettlements  of  the  everlafting  covenant. 
 Here  1  would  obferve, 
 
 1 .  Suoh  honour  have  all  the  faints,  as  to  be 
 the  for v ants  of  the  King  of  heaven. 
 
 It  is  reckoned  among  the  honours  of  the 
 world  to  be  the  fervants  of  the  crown.  This  is 
 only  a  fhadow  of  that  dignity  to  which  all 
 God's  people  are  preferred.  Wicked  men,  it 
 is  true, '  are  fomctimes  in  fcripture  ftyled  his 
 -fervants.  He  raifes  them  up,  and  makes  ufe 
 of  them  to  anfwxr  a  particular  purpofe,  and 
 then  lays  them  aiide.  Thefe  are  paffive,  rather 
 
 than 
 
The  Homur  of  a  real  Qhnjl'ian.        245 
 
 than  a(ftive,  In  his  fervice.  But  I  fpcak  of 
 thofc  who  obey  him  from  the  heart,  who  love 
 their  Maftcr,  and  are  ready  to  receive  and 
 comply  w4th  his  orders.  And  this  their  at- 
 tendance on  him  they  account  their  privilege. 
 How  can  it  be  othcrwifc  than  an  honour,  to 
 wait  on  him  who  is  the  "  King  of  kings,  and 
 *'  Lord  of  lords." 
 
 2.  Is  it  accounted  an  honour  among  men  to 
 ha^e  a  noble  defcent  ? — This  honour  have  all 
 the  faints,  to  have  an  heavenly  extraction. 
 
 Men  of  high  degree  are  too  ready  to  look 
 down  with  a  fupercilious  air  on  men  of  low 
 degree,,  bccaufe,  as  they  term  it,  they  have  no 
 blood  in  them.  This  is  but  a  little  thing  for 
 a  man  to  value  himfelf  upon,  for  Solomon 
 tells  us,  *'  Better  is  a  poor  and  wife  child,  than 
 **  an  old  and  fooliili  king." 
 
 David  faid  to  Saul's  courtiers,  "  Seems  it  to 
 "  you  a  Hght  thing  to  be  a  king's  fon-in-law, 
 "  feeing  that  I  am  a  poor  man,  and  lightly  ef- 
 •*  teemed  ?"  If  this  be  fuch  a  dignity,  what 
 then  mufl  it  be  to  be  born  of  God  ?  to  have, 
 
 R  3  as 
 
246       The  Honour  of  a  real  Chrtfltan, 
 
 as  it  were,  the  blood  royal  of  heaven  run  in  the 
 ^Nxins  ?  to  be  "  the  fons  and  daughters  of  the 
 "  Lord  Almighty  ?"  This  is  effected  by  regene- 
 rating grace.  It  is  often  the  cafe,  that  ^'  they 
 "  who  are  poor  in  the  world  are  rich  in  faith, 
 "  and  heirs  of  the. kingdom  of  heaven."  Among 
 men,  cnly  one  of  a  family  is  the  heir,  but  in 
 God's  family,  all  his  children  are  heirs.  In 
 earthly  kingdoms  it  is  not  always  the  cafe,  that 
 princes  are  endued  with  a  princely  fpirit. 
 Some  acl  a  bale  and  ignoble  part.  But  all  the 
 children  of  God  are  partakers  of  a  divine  na- 
 ture ;  and  it  ill  becomes  any  who  profefs  to  be 
 of  that  num.bcr  to  live  after  the  flefh. 
 
 3.  "  This  honour  have  all  the  faints,"  to  be 
 approved  of  God,  and  admitted  into  an  holy 
 familiarity  with  him. 
 
 What  an  honour  is  it  efteemed  among  men, 
 to  be  taken  into  the  favour  of  the  great  and 
 noble  ?  But  -what  is  this,  to  the  approbation  of 
 that  God,  "  whofe  judgment  is  always  accord- 
 "  ing  to  truth  ?"  As  to  the  perfons  of  his  peo- 
 ple they  a.re  "  accepted  in  the  beloved."  As  to 
 their  difpofitions,   "  God  works  in  them  that 
 
 ^'  which 
 
The  Honour  of  a  real  Chr'iftian.        247 
 
 "  which  is  well  pleafing  in  his  fight."  And 
 
 with  refped;  to   their  religious  fer vices.,  thcfe 
 
 are  regarded   as    offerings    pleaiing    to  God 
 through  the  Media.tor. 
 
 The  faints  have  freedom  of  accefs  into  the 
 prefence  of  the  heavenly  King ;  they  have  ac- 
 cefs to  his  throne,  to  his  houfe,  to  his  table^ 
 and  even  to  his  heart.  *'  The  fecrct  of  the 
 "  Lord  is  with  them  that  fear  him,  and  he 
 "  will  fliew  them  his  covenant."  He  fhews 
 them  by  his  word  and  Spirit  the  fulnefs,  the 
 frcenefs,  the  fuitablenefs,  and  immutability  of 
 it.  "  Thus  he  manifefts  himfelf  to  them  as  he 
 *'  does  not  unto  the  world." 
 
 4.  The  Lord  honours  his  people  by  viliting 
 them. 
 
 It  is  not  the  frequent  cuftom  of  kings  to 
 make  vifits  to  their  fubjeds ;  but  the  King  of 
 heaven  every  day  comes  to  his  people,  and 
 brings  a  bleffing  with  him.  How  defirous  was 
 David  of  this  honour.  ''  O  when  wilt  thou 
 *'  come  unto  me  \"  And  at  another  time  he 
 prays,  ^'  O  viiit  me  with  thy  falvation." 
 
 R  4  5.  Let 
 
24 S        The  HojiQur  of  a  real  Chrlfttan, 
 
 5.  Let  ns  carry  our  thoughts  into  a  future 
 ftate,  and  confider  to  what  heights  of  dignity 
 and  glory  he  will  raife  all  his  faints  another 
 day. 
 
 He  w411  promote  them  to  great  honour  in- 
 deed, for  '*  they  ihall  fit  -y^ith  Chrift  in  his 
 ''  throne ;"  and  thus  they  Ihall  fhare  with  him 
 in  his  glory. 
 
 The  apoflle  fays,  "  Do  ye  not  know  that 
 **  the  faints  fliall  judge  the  world  ?  And  know 
 "  ye  not  that  we  fhall  judge  angels?'*  The 
 meaning  cannot  be,  that  fuch  are  joined  with 
 Chrift  in  his  authority  and  commiffion,  but 
 they  concur  in  the  fentence  he  will  pafs  upon 
 the  world  of  the  ungodly,  and  on  the  fallen 
 angels.  They,  as  affeiTors  with  Chrift,  will 
 approve  and  applaud  the  tranfa6lions  of  that 
 folemn  day.  *'  This  honour  have  all  the 
 '•'  faints"  to  appear  with  him  in  glory ;  and 
 .    they  Ihail  reign  with  him  for  ever  and  ever. 
 
 By  way  of  application  obferve. 
 
 Does 
 
'The  Honour  of  a  real  Chrijl'ian.       249 
 
 Does  this  honour  appertain  to  all  the  faints  ? 
 What  a  motive  is  this  to  live  up  to  their  charac- 
 ter and  dignity  ?  Of  all  men  it  may  be  expe6lcd, 
 that  the  honourable  of  the  earth  ihould  main- 
 tain an  honourable  deportment.     The  mother 
 of  king   Lemuel  cautioned  him  againft  thofc 
 criminal  actions  which  would  prove  his  ruin ; 
 and  in  order  to  deter  him,   flie   puts   him   in 
 mind jof  his  high  birth,  that  it  would  be  a  dif- 
 gracc  and  a  difhonour  to  him,  a  profanation 
 jof  his  crown,  to  be  guilty  of  immoral  condud:. 
 "  It  is  not  for  kings,   O  Lemuel,  it  is  not  for 
 *'  kings  to  drink  wine,  nor  for  princes  ftrong 
 *'  drink."     Such   ought   peculiarly  to   be   on 
 their  guard,  that  they  difguife  not  themfelves. 
 Apply  this  to  the  people  of  God,  who  are  fo 
 highly  favoured   as  to  be  born  of  him.     It  is 
 not  for  you,  ye  children  of  the  Moft  High,  it 
 is  not  for  you,  to  go  into  the  exceifes  of  the  age 
 in  which  you   live ;  but,  on   the  contrary,  to 
 keep  yourfelvcs   unfpotted   from  -the  world, 
 *'  Fornication,  and  all  uncleanneis,"  (all  kinds 
 of  intemperance)  "  or  covetoufnefs,  let  it  not 
 **  be  once   named  among  you  as  becometh 
 *'  faints."     And  not  only  abllain  from  thofe 
 
 things. 
 
^50       The  Hononr  of  a  real  Chriflian. 
 
 things,  the  doing  of  which  would  leflen  your 
 dignity,  but  alfo  make  it  appear  to  others,  that 
 this  honour  conferred  upon  you  by  the  King 
 of-  heaven,  is  not  a  fidion,  but  a  reaHty,  by 
 being  "  holy  in  all  manner  of  converfation/' 
 
XyE  RICHES  OF  A  REAL  CHRISTIAN. 
 
 SERMON    XI. 
 
 REVELATION   II.  Q. 
 
 I  know  thy  poverty,  hut  thou  art  rkh. 
 
 THEPtE  are  three  things  which  conftitute 
 happinefs  in  the  opinion  of  worldly  men^ 
 pameiy,  honour,  wealth,  and  pleafure.  An- 
 fwering  to  thefe  three  objects  of  purfuit,  I  pro- 
 pofed  to  confider  the  honour,  the  riches,  and 
 the  pleafures  of  a  true  chriftian.  Having 
 treated  of  the  iirft  of  thefe  things,  I  now  dc- 
 fign  to  fpeak  upon  the  fecond. 
 
 The  angel,  of  the  church  in  Smyrna,  to 
 whom  our  Lord  here  dire<R:s  himfelf,  was  Po- 
 lycarp,  who  was  a  difciplc  of  the  apoftle  John, 
 and  who  fuffcred  martyrdom  for  Chrifl  in  the 
 
 eitj 
 
252'        The  Riches  of  a  real  Chrlft'mn. 
 
 city  of  Smyrna,  where  he  preached  the  gofpel. 
 "  I  know  thy  works,  and  tribulation,  and  po- 
 '^  verty."  It  is  as  if  the  Son  of  God  had  faid, 
 I  am  perfectly  acquainted  wath  all  your  reli- 
 gious fervices  and  labours  of  love,  together 
 with  the  afflidions  you  undergo  for  your  fled- 
 faft  adherence  to  my  caufe,  even  to  the  lofs  of 
 your  worldly  goods,  and  I  approve  of  your  faith 
 and  patience  under  all  your  fufferings ;  but,, 
 tho'ugh  you  are  reduced  to  poverty  by  the  ra- 
 pacious hands  of  perfecutars,  yet,  in  a  fpiritual 
 ienfe,  **"  thou  art  rich,"  and  that  is  more  than 
 ai  balance  to  all  the  diftrefs  thou  canfl  endure 
 in  this  prefent  life, 
 
 Whatever  be  the  external  condition  of  the 
 ptople  of  God  in  this  world,  it  is  their  privilege 
 to  be  made  partakers  of  thole  bleffings,  which 
 confliitnte  them,  rich  with  refpecfl  to  another 
 ,  world.  In  ii  civil  and  national  capacity  we  are 
 an  opulent  people,  notwithftanding  the  multir 
 tudes  of  poor  there  are  among  us ;  but  in  the 
 kingdom  of  grace  there  is  not  one  poor  perfon 
 to  be  found.  Some  are  richer  than  others,  but 
 alt  of  the  houfehold  of  faith  are  rich  towards 
 God. 
 
 As 
 
l.he  Rkhes  of  a  real  Chriftian.         253 
 
 As  to  the  outward  {Ituation  of  men,  "God 
 <'  regards  the  rich  no  more  than  the  poor,  for 
 ''  they  are  all  the  work  of  his  hands."  A  man 
 may 'value  himfelf  upon  his  riches,  and  others 
 may  "  have  his  pcrfon  in  admiration  becaufc 
 *'  of  advantage ;"  but  God's  thoughts  and 
 ways  arc  not  as  man's.  *'  Man  looks  to  tlic 
 "  outward  appearance,  but  the  Lord  looks  to 
 *'  the  heart." 
 
 Among  men  it  is  fomctimes  the  cafe,  that 
 honour  and  wealth  arc  feparate  things.  A  per- 
 {on  miay  have  an  honourable  title,  and,  at  tlie 
 fame  time  no  eftate  to  fupport  his  dignity: 
 and,  on  the  other  hand,  there  are  men  of  ^reat 
 poflcllions,  who  are  deftitute  of  preferment. 
 But  in  the  church  of  Chrift,  all  the  faints  .ar^ 
 both  honoured  and  enriched  by  hira. 
 
 In  order  to  let  this  matter  in  its  proper  light, 
 it  is  neceffary  to  conlider  thefc  tv/o  things. 
 
 1 .  By  fm  we  have  reduced  ourfelves  to  a 
 moft  impOveriihcd  ftatc. 
 
 Wc 
 
254.        The  Riches  of  a  real  Chrl/lmi', 
 
 We    have  a  lively  and  inftruclive   image 
 of  this  in  the  parable  of  the  prodigal  fon: 
 He  had  his  portion  of  goods  given  him,  a 
 fafiiciency  in  all  things ;  and  when  he «  had 
 obtained   what   he    defired,    inftead    of   im- 
 proving it,  he  fpent  it  all,   and   foon   reduced 
 himfelf  to  a  vile  and  abjed:  condition.     So  it 
 was  with  Adam,  whom  God  at  firft  fet  up  for 
 himfelf,  upon  his  own  foundation  ;  but  he  foon 
 loft  his  all,   and  brought   his  pofterity  as  well 
 as  himfelf  to  beggary  ;   for  he  was  our  federal 
 head,  by  a  wife  and  righteous  conftitution  of 
 God.     We  come  into  the  world  as  deftitutc 
 in  a  fpiritual,  as  in  a  natural  fenfe.     A  ftate  of 
 fm  cannot  but  be  a  ftate  of  want,  for  God,  the 
 author  of  happinefs,  being  departed  from  the 
 ibul,    nothing   but   indigence   and  mifery  can 
 fticceed.     Too  many  indeed  are  like  the  Lao- 
 diccans,  they  "  think  that  tliey  are  rich,    and 
 "  ftand   in    need  of  nothing."     Some  think 
 their  reafon  is  fufticient  for  them  ;  others  2;lorv 
 in  their  righteoufnefs,  their  religious  privileges, 
 and  their  alms-deeds;   but  in  the  midft  of  all 
 then-   imaginary   fulnefs,    they  are  in    ftraits, 
 *<  poor,  and  wretched,   and  miferable."     One 
 
 who 
 
The  Riches  of  a  real  Chr'iflian.         253 
 
 who  is  deprived  of  the  life  of  his  rational  pow- 
 ers, may  imagine  that  he  has  great  affluence ; 
 and  a  man  in  a  dream  may  think  he  is  full, 
 but  when  he  awakes,  behold  he  is  empty.  So 
 it  is  with  all  thofe  who  are  under  the  infatuat- 
 ing power  of  fm.  "  The  god  of  this  world  has 
 "  blinded  the  eyes"  of  their  minds,  and  blown 
 up  the  pride  of  their  hearts,  that  inftead  of  fee- 
 ing their  fouls  ready  to  pcrifli  for  w^ant,  they  in- 
 dulge an  high  conceit  of  their  fufficicncy.  But 
 it  is  infinitely  better  to  be  undeceived  in  this 
 world  than  in  another.  Whatever  be  your 
 worldly  circumflanccs,  if  you  arc  without 
 Ghriil:,  you  are  in  an  impoverifhed  condition, 
 A  poor  man  may  be  in  the  company  of  the 
 rich  and  the  great,  and  be  furrounded  with  the 
 wealth  of  others ;  and  thus  unconverted  finners 
 may  aflbciate  with  the  people  o£  God,  and  be 
 encompaffed  with  fpiritual  privileges,  but  all 
 the  while  their  fouls  arc  reduced  to  the  lowcii 
 neceffity. 
 
 2.  It  follows,   that  if  we  ever  become  rich 
 towards  God,  we  muft  be  made  fo. 
 
 With 
 
556         The  Riches  of  a  real  Chr'ifimn, 
 
 With  refpe^l  to  temporal  wealth,  God  has 
 declared  once  and  again  in  his  word,  that  he  is 
 the  donor  of  it.  '*  Thou  fhalt  remember  the 
 **  Lord  thy  God,  that  it  is  he  who  gives  thee 
 "  power  to  get  wealth.  The  diligent  hand 
 "  makes  rich."  And  yet  there  arc  many  di- 
 ligent perfons  that  are  always  poor.  No  under- 
 taking will  fucceed,  but  by  the  blefling  of  God 
 upon  it.  Now  if  we  are  to  look  to  God  as  the 
 fountain  of  worldly  riches,  much  more  ought 
 we  to  regard  fpiritual  riches  as  the  fruit  of  his 
 goodnefs,  not  diftribttted  in  a  common  wa^', 
 but  in  a  particular  channel,  according  to  the 
 conftitution  of  his  covenant.  If  in  things  na- 
 tural, it  is  God  who  makes  one  man  to  diiFer 
 from  another,  much  more  in  things  that  per- 
 tain to  the  foul  and  eternity. 
 
 Our  Lord  fays  in  the  tex-t,  "  I  know  thy  po- 
 *'  verty,  but  tl^pu  art  rich  !"  Of  others  he 
 may  fay,  I  know  thy  riches,  but  thou  art  poor. 
 Some  are  poor  In  the  world,  but  rich  in  a  fpi- 
 ritual fenle  ;  others  are  rich  in  the  world,  but 
 poor  in  a  fpiritual  fenfe  ;  a  third  foit  are  poor, 
 both  in  temporals  and  Ipirituals  too,  while  a 
 
 fourth 
 
The  Riches  of  a  veal  'Chiriflian.         257 
 
 fourth  fort  are  rich  for  both  worlds.  Tlie 
 riches  of  a  true  chriflian  lie  beyond  the  reach 
 of  fenfe,  and  are  difcerned  only  by  an  eye  of 
 faith.  They  are  not  made  up  of  fenfitivc  en- 
 joyments, but  confift  of  '*  fpiritual  bleffmgs  in 
 **  heavenly  things  in  Chrift  Jefus,"  One  of  which 
 has  more  intrinfic  value  in  it  than  all  the  pof- 
 .  feffions  of  this  world  put  together.  Eftimates 
 may  be  made  of  earthly  goods,  but  the  portion 
 of  God's  children  is  ineflimable.  Here  con- 
 sider. 
 
 First,  What  they  have  in  hand.     And, 
 
 Secondly,  What  they  have  in  hope.  They 
 have  much  in  poiTcffion,  much  more  in  rever- 
 fion. 
 
 First,  The  people  of  God  are  in  pofleffion 
 of  thofc  things  whereby  they  are  enriched. 
 
 However  mean  and  defpicable  fome  of  them 
 may  appear  in  the  eye  of  a  carnal  world,  ne- 
 verthclcfs  they  are  more  excellent  than  they 
 all. 
 
 S  1.  They 
 
258         The  Riches  of  a  real  Chr'ifilan. 
 
 \ ,  They  are  rich  in  the  fight  of  God,  as  they 
 arc  richly  adorned  with  the  robe  of  Chrift's 
 righteoufnefs. 
 
 "  I  will  greatly  rejoice  in  the  Lord,  my  foul 
 *'  fhall  be  joyful  in  my  God  ;  for  he  hath  cloth- 
 "  cd  me  with  the  garments  of  falvation,  he  hath 
 "  covered  mc  with  the  robe  of  righteoufnefs, 
 *'  as  a  bridegroom  decketh  himfelf  with  orna- 
 *'  mcnts,  and  as  a  bride  adorneth  hcrfelf  with 
 "  her  jewels."  The  idea  is  borrowed  from  the 
 glittering  attire  worn  on  a  nuptial  occafion. 
 Anfwering  to  this  we  read,  that  "  the  church 
 *'  is  all  glorious  within,'  her  clothing  is  of 
 *'  wrought  gold ;  fhe  Ihall  be  brought  to  the 
 *^  king  in  raiment  of  needle-work."  As  to 
 the  unconverted,  they  appear  before  God  in 
 nothing  better  than  filthy  rags ;  but  they  who 
 believe  through  grace,  are  rich  in  their  fpiritual 
 apparel,  for  the  righteoufnefs  of  Chrift  is  im- 
 puted to  them,  and  put  upon  them. 
 
 2.  The  riches  of  a  chriftian  confift  of  thofe 
 faving  graces  which  are  wrought  within  him. 
 
 We 
 
The  Riches  of  a  real  Qhrljltan.         25,Q 
 
 We  read,  that  "  a  good  man  out  of  the 
 *'  good  treafure  of  his  heart  brings  forth  good 
 "  things."  The  treafure  is  fandifying  grace, 
 and  the  heart  is  the  repofitory  of  it.  It  is  the 
 feat  of  thofc  graces  which  arc  ftyled  the  fruits 
 of  the  Spirit.  In  that  cabinet  the  treafure  is 
 lodged ;  but  then  remember,  it  is  laid  up  for 
 ufc,  for  it  is  to  be  brought  forth.  What  is  faid 
 of  fome  is  true  of  all  the  people  of  God  : 
 *'  They  arc  rich  in  faith,  and  heirs  of  the  king- 
 '^  dom."  Faith  is  an  enriching  grace,  not  only 
 as  it  is  the  hand  of  the  foul  to  receive  fupplies 
 from  Chrift,  but  alfo,  as  it  makes  the  foul  excel- 
 lent and  valuable  in  the  fight  of  God ;  and  {o 
 it  may  be  faid  of  other  graces.  One  is  richer 
 in  grace  than  another,  but  all  believers  are  gra- 
 cious. 
 
 3.  The  riches  of  God's  people  confift  of 
 thofc  fpiritual  gifts  which  he  communicates  to 
 them. 
 
 There  may  be  fpiritual  gifts  where  there  Is 
 no  faving  grace;  and  there  may  be  faving 
 grace,  where  there  are  very  few  fpiritual  gifts. 
 The  edification  of  the  church  in  great  mcafurc 
 
 S  2  depends 
 
26o         The  Riches  of  a  real  Chrlftmt. 
 
 depends  upon  the  proper  exercife  of  them. 
 The  gifts  of  prayer,  of  knowledge,  and  of  ut- 
 terance, are  not  to  be, laid  up  in  a  napkin,  but 
 they  are  talents  to  be  produced  and  ufed  for 
 the  good  of  others.  The  apoftle  fpeaks  of  this 
 kind  of  riches.  *'  I  thank. my  God  always  on 
 '*  your  behalf,  for  the  grace  of  God  which  is 
 "  given  you  by  Jefus  Chrift ;"  and  then  he 
 adds,  "  that  in  every  thing  ye  are  enriched  by 
 "  him,  in  all  utterance,  and  in  all  knowledge."' 
 Once  more, 
 
 4.  The  riches  of  a  believer  lie  in  thole  Spiri- 
 tual confolations  with  which  he  is  favoured. 
 
 If  faving  grace  may  be  compared  to  gold, 
 thcfe  confolations  may  be  likened  to  jewels. 
 Thefe  are  rare  things,  and  -uHiat  a  believer  does 
 not  always  carry  with  him.  It  is  worth  while 
 to  obferve  the  difference  in  the  apoftle's  lan- 
 guage, when  he  is  fpeaking  of  thefe  things. 
 "  I  myfelf  am  alfo  perfuaded  of  you,  brethren, 
 "  that  ye  alfo  are  full  of  goodnefs,  filled  with 
 "  all  knowledge,  able  alfo  to  admonifh  one  an- 
 "  other."  He  was  perfuaded  they  had  both 
 gifts  and  graces;  but  as  to  confolation,   he 
 
 prays 
 
Tiie  Riches  of  a  real  Cltrift'ian^        20i- 
 
 prays  in  the  foregoing  verfc,  that  they  might 
 partake  of  it.  *'  Now  the  God  of  hope  fill 
 "  you  with  all  joy  and  peace  in  believing."  I 
 proceed. 
 
 Secondly,  To   confider  the  riches  w^hich 
 a  true  chriftian  has  in  hope. 
 
 While  in  this  world,  he  has  a  treafute  within 
 him,  but  it  is  in  heaven  the  great  eftate  is  fecur- 
 cd.  There  his  beft  effed:s  lie ,  as  the  apoftle  inti- 
 mates :  "  They  are  begotten  again  to  an  inhe- 
 "'  ritancc  that  fades  not  away ;  referved  in  hea- 
 "  ven  for  them."  It  is  a  full  poffeffion  of  all 
 that  bleflednefs  which  man  is  capable  of:  "  a 
 *^  better  and  an  enduring  fubflance  ;"  infinitely 
 better  than  this  world  can  give ;  better  thah 
 all  the  good  things  which  believers  now  enjoy  \ 
 and  that  which  is  the  top  of  all,  it  is  a  fub- 
 ilance  that  endures  for  ever.  But  who  among 
 the  fons  of  men,  yea,  vvho  among  thic  fons  ol 
 God,  can  give  us  an  adequate  defcription  of  the 
 riches  of  eternity  ?  Not  the  heart  of  man  can 
 conceive,  not  the  tongue  of  an  angel  can  ex 
 prcfs  it.     Blefied  are  they  who  have  entered 
 
 S3  upon 
 
262         The  Riches  of  a  real  Chr'i/IJmf. 
 
 upon  that  inheritance,  where  they  find,  tliat 
 the  half  of  it  was  not  told  them. 
 
 1.  They  are  rich  in  the  full  enjoyment  of 
 God,  Father,  Son,  and  Spirit.  They  fee  God 
 face  to  face  ;  they  behold  him  in  righteoufnefs, 
 and  are  fatisfied  with  his  prefence.     And, 
 
 2.  They  have  the  perfe<n:ion  of  holinels  and 
 joy.     There's  no  fin  in  their  fouls,  no  fiatnefs 
 in  their  duties,  no  heavinefs  and  forrow  of 
 heart ;   but  holinefs  is  their  nature,  joy  is  their 
 life,  praife  is  their  employment ;  and  love,  per- 
 fect love,  cements  and  actuates  them   all   for 
 ever.     Well  may  wx  fay  with  admiration,  as 
 David  does,   *'  O  how  great  is  thy  goodnefs, 
 "  which  thou  hafl  laid  up  for  them  that  fear 
 «  thee  1" 
 
 In  farther  meditating  on  the  fubjed,  1  fhall; 
 confider, 
 
 I.  The  fources  whence  the  fpiritual  riches  of 
 a  ehriftian  are  derived  ;  and  then,. 
 
 IL  Shew 
 
The  Rkhcsofa  real  Chrrfl'wn,         203 
 
 II.  Shew  you  the  excellency  of  them  above 
 the  riches  of  this  world. 
 
 I.  The  fources  whence  the  fpiritual  riches  of 
 a  chriftian  are  derived. 
 
 As  they  arc  too  great  for  any  but  God  to 
 give,  fo  whenever  he  beftows  them,  it  is  in 
 purfuancc  of  his  eternal,  wife,  and  gracious 
 purpofe,  which  he  purpofed  in  Chrift  Jcfus. 
 The  everla-fting  love  of  God  lies  at  the  foun- 
 dation of  all  our  happinefs.  And  they  who  arc 
 fcnfible  of  their  fpiritual  poverty,  inftead  of 
 quarrelling  at  the  diftin(51:ion  which  God  makes 
 between  one  and  another,  fee  the  greateft 
 reafon  to  rejoice,  that  he  has  taken  up  any 
 thoughts  of  peace  at  all,  and  would  join  with 
 David  in  faying,  *'  I  am  poor  and  needy,  yet  the 
 "  Lord  thinks  upon  me."  And  if  he  did  not 
 think  upon  us,  fo  as  to  make  fpiritual  provilion 
 in  auv-i  through  a  Mediator,  we  muft  conti- 
 nue poor  and  needy  for  ever. 
 
 Again.  Thcfe  fpiritual  riches  are  to  be 
 viewed  as  legacies  bequeathed  to  beli<;vers  by 
 Jefus  ChrilL 
 
 S4  He, 
 
204         The  Riches  of  a  real  Chrtfiiaiu 
 
 He,  as  the  teftator  of  the  covenant,  fays  to 
 his  difciples,  "  Peace  I  leave  with  you."  Peace 
 here  comprehends  all  the  riches  of  grace  and 
 glory,  which  he  wills  to  his  difciples  in  every 
 age  and  nation.  In  human  wills  it  is  neceifary 
 that  the  legatees  Ihould  be  exprefied  by  name  ; 
 but  it  was  not  neceifary  it  fhould  be  fo  in 
 Chrifl's  will.  However,  he  has  defcribed  thofe 
 that  have  a  right  to  the  great  and  good  things 
 which  he  has  left ;  and,  to  Ipeak  in  our  way, 
 believers  may  put  in  their  claim,  and  infift  on 
 their  right,  notwithftanding  their  enemies  may 
 put  in  a  caveat.  They  who  fee  and  lament 
 their  wretchednefs  by  nature,  and  efteem  Chrift 
 to  be  all  in  all  to  them,  have  caufe  to  hope 
 that  they  were  included  in  his  lafl  will,  or  that 
 they  are  his  legatees :  they  are  owned  in  hea- 
 ven to  be  lawful  heirs. 
 
 The  apoftle  fays,  "  Where  a  teftament  is, 
 "  there  muft  of  neceflity  be  the  death  of  the 
 "  teftator."  Our  Lord  Jefus  fealed  the  New 
 Teffcament,  or  covenant,  with  his  blood.  By 
 his  death  it  is  ratified  and  confirmed,  and  tlie 
 bleffed  contents  of  it  are  made  fure  to  all  the 
 [  heirs  of  promife ;   fo  that  a  way  is  made  for 
 
 the 
 
The  Riches  of  a  real  Chrjji'iau.         2(35 
 
 the  communication  of  the  fpirituiil  riches. 
 "  Ye  know  the  grace  of  our  Lord  Jcfbs  Chrlft, 
 "  that  though  he  was  rich,  yet  for  your  fakes 
 "  he  became  poor,  that  ye  through  his  poverty 
 "  might  be  rich."  His  being  rich,  fignifies 
 that  he  was  poilciled  of  all  the  glorious  per- 
 fections of  deity.  His  becoming  poor  includes 
 his  humiliation  even  to  the  death  of  the  crofs. 
 And  his  people's  being  rich  through  his  po- 
 verty, means,  that  his  death  is  the  meritorious 
 caufe  of  all  thofe  enriching  bleflings,  they 
 partake  of  in  time  and  eternity.  Well  then, 
 the  death  of  Chrift  is  a  fourcc  from  whence 
 the  fpiritual  riches  of  a  chrilHan  are  drawn ; 
 and  O  how  much  more  valuable  are  the 
 riches  ot"  the  foul,  than  all  the  wealth  of  this 
 world. 
 
 Farther  obferve,  Chrifl:  is  to  be  regarded  by 
 us  as  the  treafury  in  which  thcfe  fpiritual 
 riches  are  contained. 
 
 Chrift  not  only  died  as  the  teftator,  but  he 
 rofe  again  to  be  the  executor  of  his  ovvti  will ; 
 and  in  order  to  that,  he  is  to  be  confidercd,  as  one 
 
 Vrho 
 
2C6        The  Riches  of  a  real  Chrijlmu 
 
 who  has  polTeffion  of  all  thofe  blelTings  which 
 he  bequeathed  to  his  people.  Human  wills 
 may  be  altered,  revoked,  and  cancelled ;  but 
 Chrift's  will  is  unchangeable. 
 
 What  I  now  fpeak  of  is,  it  is  in  Chrifl:  as  a 
 living  Redeemer,  that  all  the  treafures  of  grace 
 are  lodged.  They  are  in  his  hands,  and  they 
 are  fafe  hands.  Some  among  men  have  adled 
 a  bafe  and  treacherous  part  towards  thofe  for 
 whom  they  were  left  in  truft.  Others,  for  want 
 of  prudence,  Imve  done  thofe  things  which 
 turn  out  to  the  greateft  detriment  of  thofe 
 committed  to  their  care.  But  Chrift  is  &ch  a 
 guardian,  that  it  is  the  greateft  of  mercies  to 
 be  under  his  peculiar  care.  He  is  a  truftee, 
 that  is  infinite  both  in  knowledge  and  pow-er. 
 While  believers  are  in  the  ^orld,  they  are  in 
 a  ftate  of  minority.  Chrift  therefore  keeps  the 
 Inheritance  for  them,  till  they  arrive  at  full 
 age;  only  he  let's  them  have  prefent  iupplies 
 by  the  way ;  and  they  that  know  him  are  wil- 
 ling to  trufl  him.  It  has  plcafed  the  Father, 
 that  *'  in  him  fliould  all  fulnefs  dwell ;"  and 
 it  is  matter  of  the  highefl  fatisfadion  to  them, 
 
 that 
 
The  Rkhes  of  a  real  Chnfiian.         20  7 
 
 that  he  has  the  dircdlion  and  management  of 
 all  their  concerns. 
 
 Again  obfcrve.    It  is  an  intercft  in  Chrilt, 
 that    gives   a    title    to    the    fpiritual    riches. 
 They  who  are  united  to  him  by  faith  have  a 
 right  to  all  the  bleffings  he  has  purchaicd. 
 There  are  many  profeiTors,   that  value  a  por- 
 tion in  the  world  before  a  part  in  Chrift.   But 
 fiippofnig  fuch  a  thing,  that  any  of  you  could 
 fay,   all  the  riches  of  the  Indies  arc   rfly  pro- 
 perty, it  would  not  be  comparable  to  a  perfon's 
 faying  on  good  ground,  Chrill  is  mine ;  "^  my 
 "  Lord  and  my  God."     They  who  believe  in 
 him,  who  have  ventured  their  eternal  all  wdth 
 him,  have  a  fure  title  to  all  thofe  foul-enrich- 
 ing mercies  which  are   treafured  up  in  him. 
 
 Once  more  obfcr\-e  ;  The  Holy  Spirit,  as 
 the  Spirit  of  Chrift,  is  the  great  diftributor. 
 Our  Lord  promifed  his  difciples,  that  the 
 Spirit  lliall  take  of  his,  and  Ihcw  it  to  them ; 
 not  only  make  a  declaration,  but  an  application 
 of  it.  He  bcftows  the  rich  blcfiings  contained 
 in  the  fulncfs  of  Chrift  at  the  very  time  they 
 arc  moft  wanted.     I  now  proceed, 
 
 II.  To 
 
2G8        The  Riches  of  a  real  Chr'ift'ian. 
 
 II.  To  fhew  you  the  excellency  of  Ipiritual 
 riches  above  the  beft  things  of  this  prefent 
 world. 
 
 1.  They  arc  fubflantial  in  their  own  nature.' 
 
 It  is  true,  earthly  things  have  a  reality  in 
 them,  fuch  as  gold,  filver,  precious  ftones, 
 houfes,  lands,  or  whatever  the  eftates  of  men 
 confift  of.  But  when  the  greateft  worldly  good 
 is  put  into  competition  with  the  leaft  heavenly 
 bleiling,  it  is  nothing  better  than  a  fhadow. 
 The  world,  with  all  its  emoluments,  is  a  thing 
 of  nought.  *'  Wilt  thou  fet  thine  eyes  upon 
 "  that  which  is  not?"  Indeed,  all  the  riches 
 of  time  have  no  exigence  in  the  divine  life. 
 But  with  refpe6t  to  ipiritual  riches,  thefe  are 
 matters  of  the  higheft  moment,  folid  and 
 wxighty  ;  they  fubfift  of  themfelves,  and  have 
 no  dependence  on  earthly  things. 
 
 2.  They  are  adequate  to  the  defires  of  an 
 immortal  foul,  and  therefore  cannot  but  be  fa~ 
 tisfying. 
 
 Our 
 
The  Rkhes  of  a  real  Chr'ijl'mn.         2O9 
 
 Our  Lord  iays,  in  the  characfter  of  Wifdom, 
 *'  That  I  may  caulc  thofe  that  love  mc  to  in- 
 "  hcrit  fubftancc ;  and  Iwill  fill  their  trca- 
 *'  furcs."  Thefe  trcafures  are  the  capacities  of 
 the  foul,  which  in  themfclvcs  are  fo  extenfive, 
 that  if  all  mortal  things  were  put  into  them, 
 they  would  not  be  fufficient  to  fill  them.  On 
 the  other  hand,  let  the  dcfires  of  the  heart  be 
 ever  fo  enlarged,  there  is  enough  in  ChriH:  to 
 content  them  all.  '*  Open  thy  mouth  wide,"* 
 fays  he,  "  and  I  will  fill  it.^'  They  who  are 
 intcrefled  in  the  true  riches,  know  that  they 
 can  fatisfy  the  utmoft  of  their  willies.  *'^  He 
 "  that  loves  filver  fhall  not  be  fatisfied  with 
 **  filver,  nor  he  that  loves  abundance  with  in- 
 ^'  creafe."  But  he  that  loves  fpiritual  riches 
 fhall  be  fatisfied  with  them ;  for  "  God  will 
 "  fupply  all  his  need,  according  to  his  riches 
 ''  in  glory  by  Jcfus  Chrift."  The  munificence 
 of  a  covenant  God  in  Chrifi:  mufi:  be  propor- 
 tionate to  the  dcfires  of.  an  immortal  foul. 
 
 3.  The  riches  which  arc  conferred  by  Chrift 
 on  his  people  arc  eflcntial  to  the  life  of  the 
 foul. 
 
 Earthly 
 
2/0         The  Riches  of  a  real  Qhrljl'ian. 
 
 Earthly  wealth  is  io  far  from  being  cffential 
 to  tlie  happinefs  of  this  prefent  life,  that  con- 
 tentment is  often  found  in  a  low  ftation,  while 
 there  is  much  impatience  in  an  exalted  condi- 
 tion. But  as  to  the  true  riches^  they  are  abfo- 
 iutely  neceffary  ;  for  without  pardon  and  grace, 
 the  foul  is  undone  for  ever.  Whether  you  are 
 poor  or  rich,  it  matters  not,  with  refped:  to 
 your  everlafting  ftate.  The  molt  material 
 thing  is,  whether  you  are  rich  towards  God, 
 -■whether  you  are  at  peace  with  him,  and  con- 
 formed to  him.  Thcfe  are  things  effential  to 
 your  well-being. 
 
 4.  The  riches  in  which  believers  are  inter- 
 eiled  are  unfearchable. 
 
 We  read  of  "  the  unfearchable  riches  of 
 "  Chriil."  As  they  lie  ia  him,  they  have  a 
 depth  that  cannot  be  fathomed ;  and  as  they 
 are  beflowed,  they  cannot  be  fully  known  in 
 their  worth  and  value.  Do  you  fee  your  need 
 of  greater  treafures  of  knowledge,  and  grace, 
 and  confolation  ?  Be  not  afraid  of  aiking  too 
 much,  for  the  treafure  is  inexhauftible. 
 
 5.  The  riches  which  Chrift  beflows  on  his 
 people  are  of  a  foul-humbling  property. 
 
 Too 
 
The  Riches  of  a  real  Chrtftia?!.         27 1 
 
 Too  often  do  wc  fee  the  minds  of  men 
 elated  in  proportion  as  they  rife  in  the  world. 
 Tlie  rich  man  is  apt  to  glory  in  his  riches,  as 
 if  they  added  fome  real  worth  to  him.  *'  With 
 •**  thy  wifdom  and  undcrftanding  thou  haft 
 *'  gotten  thee  riches,  and  haft  gotten  gold  and 
 *^  filver  into  thy  treafures  :  by  thy  great  wif- 
 *'  dom,  and  by  thy  traffic,  haft  thou  encrcafed 
 **  thy  riches."  So  far  fo  good,  provided  they 
 are  obtained  by  lawful  means.  But  then  comes 
 the  heavy  charge,  *'  And  thine  heart  is  lifted 
 **  up  becaufe  of  thy  riches."  Thus  they  prove 
 a  fnarc  to  the  foul,  and  the  occafion  of  for- 
 getting God. 
 
 On  the  other  hand,  the  more  Chrift  en- 
 riches his  people  with  his  grace,  the  lower 
 they  are  in  their  own  eyes ;  they  fee  them- 
 felves  the  more  beholden  to  him  ;  nor  can 
 they  live  without  him,  but  defirc  to  live  upou 
 him  all  their  days.     Once  more, 
 
 0.  They  are  "  durable  riches." 
 
 So  they  are  ftyled  by  Solomon.  The  origi- 
 nal w^ord  is  fometimes  rendered  old;    they 
 
 have 
 
2^2         The  Riches  of  a  real  Chrijt'ian, 
 
 have  been  of  ancient  date  ;  what  the  people  of 
 God  have  partaken  of  in  every  age,  and  ftill 
 they  are  the  fame  without  any  corruption, 
 "without  any  alloy.  They  are  certain  in  their 
 own  nature,  and  continue  when  time  fliali  be 
 no  more. 
 
 With  refpe6l  to  the  riches  of  this  world, 
 nothing  is  more  certain  than  their  uncertainty ; 
 and  there  are  divers  ways  in  which  men  may 
 be  deprived  of  them.  But  admitting  that  no 
 accident,  as  we  call  it,  happens,  there  is  no- 
 thing fo  fure  as  the  approach  of  death,  and 
 that  will  ftrip  a  man  of  his  all  at  once ;  for 
 *'  as  we  brought  nothing  into  the  world,  it  is 
 "  certain  we  can  carry  nothing  out."  What 
 folly,  as  well  as  impiety,  muft  there  be  in 
 placing  confidence  in  uncertain  riches. 
 
 On  the  contrary,  the  riches  which  Chrifl 
 beftows  on  his  people  are  unperifliing  and  eter- 
 nal. Spiritual  pofl'cffions  are  an  abfolute  gift. 
 When  "  the  world,  and  all  the  works  that  are 
 "  therein  fhall  be  burnt  up,"  when  all  the 
 riches  of  time  fhall  be  confumed  in  the  general 
 conflagration,  not  a  mite  of  the  heavenly  trea- 
 
 fures 
 
The  Riches  of  a  real  Chrijiian.         273 
 
 furcs  fhall  be  dellroyed  ;  for  while  Clirid  lives, 
 thefe  treafures  are  fafe.     To  clofe, 
 
 1.  You  may  know  where  your  treafure  is, 
 by  obferving  where  your  heart  is. 
 
 So  our  Lord  fays,  "  where  your  treafure  is, 
 "  there  will  your  heart  be  alfo."  If  your 
 greateft  folicitude,  and  moft  familiar  and  fre- 
 quent thoughts,  your  earneft  defire  and  your 
 chief  delight,  be  carried  out  after  earthly  things, 
 it  is  an  evidence  your  portion  lies  in  the  world. 
 li,  on  the  other  hand,  your  defires  and  affec- 
 tions be  fct  on  things  above,  if  fpiritual  and 
 and  everlafting  objefts  are  the  matter  of  your 
 higheil  choice,  and  give  moft  joy  to  you,  then 
 your  treafure  is  in  heaven,  where  "  Chrift  fits 
 *'  at  the  right  hand  of  God." 
 
 2.  From  what  has  been  faid,  we  may  learn, 
 not  to  judge  of  men  according  to  outward  ap- 
 pearance. 
 
 Too  many  are  ready  to  think,  that  becaufe 
 perfons  are  poor,  therefore  they  are  miferable ; 
 whereas  it  is  frequently  the  cafe,  that  they  who 
 
 T  &re 
 
274        The  Riches  of  a  real  Chr'iflian, 
 
 are  poor  before  men  are  rich  towards  God, 
 Spiritual  riches  may  be  found  in  a  cottage, 
 while  there  may  be  nothing  but  real  wretch- 
 ednefs  in  a  palace.  There  are  men  who 
 have  had  very  ilender  advantages  in  education, 
 whofe  extraction  is"  low,  whofe  circumftances 
 are  mean,  and  yet  they  may  have  good  natural 
 abilities,  and  an  uncommon  fliare  of  intellec- 
 le<?tual  furniture  ;  while,  on  the  contrary,  fome 
 men  of  high  birth,  that  have  confiderable 
 eftates,  and  make  a  fplendid  fliow,  may  be  all 
 emptinels  within.  So  in  a  religious  view>  a 
 Lazarus  may  have  his  foul  ftorcd  with  celef- 
 tial  endowments,  while  a  Dives  is  poor  and 
 wretched,  blind  and  naked.  So  that  we  fee, 
 what  little  reafon  there  is  to  fix  our  opinions 
 of  men  according  to  the  appearance  they  make  - 
 in  this  world.  Chrifl:  will  not  overlook  the 
 poor  of  his  flock :  he  will  take  them  into  his 
 arms,  while  the  proud  and  haughty  fcorner  he 
 will  trample  under  feet. 
 
 Laftly.  God  requires  of  them  to  whom  he 
 gives  fpi ritual,  as  well  as  temporal  riches,  to 
 improve  them  for  the  benefit  of  others. 
 
 It 
 
Tlie  R'lcJics  of  a  real  Chrijlian.         2/5 
 
 It  is  indeed  impoffiblc  that  you  can  confer 
 the  leaft  degree  of  grace ;  and  yet,  as  the  apof- 
 tie  fays,  **'  as  poor,  yet  making  others  rich  ;" 
 that  is  bv  being  inftruments  of  doing  good, 
 communicating  knowledge  of  divine  things, 
 wiiich  inflicad  of  leffening,  is  the  way  to  in- 
 creafe  it.  And  as  we  read,  "  Let  no  corrupt 
 "  communication  come  out  of  your  mouth, 
 "  but  that  which  is  good  to  the  ufe  of  edify- 
 "  ing,  that  it  may  minifter  grace  to  the  hear- 
 *^  ers,"  or  promote  their  fpiritual  advantage. 
 We  are  to  be  rich  in  good  words ;  and,  as 
 we  have  opportunity,  in  good  works.  *^The 
 "  manifcftation  of  the  Spirit  is  given  to  every 
 **  man  to  profit  withal."  Every  man  who  has 
 received  the  gifts,  and  fo  the  graces  of  the 
 Spirit,  ought  to  aim  at  doing  good  thereby ; 
 for  they  are  given  for  edification. 
 
 T2 
 
THE  PLEASURES  OF  A  REAL  CHRISTIAW. 
 
 SERMON   XII. 
 
 »»-3^d<i 
 
 PROVERBS  III.   17. 
 
 Her  ways  are  ways  of  pleafantnefs,  and  all  her 
 paths  are  peace, 
 
 IN  purfuance  of  a  plan  propofed  in  a  forego- 
 ing difcourfe,  to  fhew  what  thofe  things 
 are,  which  conftitute  the  happincfs  of  a  real 
 chriftian,  1  have  confidered  two  of  them, 
 namely,  honour  and  riches.  In  order  to  per- 
 fed:  my  defign,  I  Ihall,  in  this  difcourfe,  fet 
 before  you  the  remaining  ingredient. 
 
 With  refped:  to  this  life,  it  is  fometimes  the 
 cafe,  that  pleaiure  is  feparated  from  dignity  and 
 wealth.  A  man  may  be  raifed  to  a  poft  of  ho- 
 nour, and  may  amafs  to  himfelf  great  treafurc, 
 
 T  3  and 
 
2/8        The  Pleafures  of  a  real  Chrift'ia n . 
 
 and  yet  through  afflictions  of  body,  or  anguifli 
 of  mind,  all  his  poiTcffions  may  become  infipid 
 and  taftelefs. 
 
 Solomon  tells  iis,   ''  There  is  an  evil  which 
 "  I  have  feen  under  the  fun,   and  it  is  com- 
 "  men  among  men  ;  a  man  to  whom  God  has 
 "  given  riches,   and  wealthy  and   honour ;  fo 
 "  that  he  wants  nothing  for  his  foul  of  all  that 
 ''  he  defires ;   yet  God  gives  him  nof  power  to 
 ''  eat  thereof;   but  a  ftranger  eats  it.     This  is 
 *'  vanity,  and  an  evil  difeafe."     It  is  true,  iie 
 is  fpeaking  of  a  niggardly  fordid  wretch,  who 
 has  no  heart  to  make  a  proper  ufe  of  the  gifts 
 of  Divine  Providence  ;  but  it  fhews,  that  a 
 man  may  be  advanced  in  tUc  world,  and  may 
 \)e,  at  the  fame  time,  deftitute  of  true  corafart. 
 Qn  the   contraiy,   in  the   chriilian  life,  they 
 whom  the  Lord  honours  with  his  friendfliip, 
 and  makes  partakers  of  the   true  riches,  have 
 ulfo  an   intereft   in  that   peace   and  pleafure 
 which  pafs  all  underflanding. 
 
 Whether  we  underfland  by  the  ways  of  wif- 
 dom,  the  ways  of  Chrift,  or  the  ways  of  true 
 godlinefs,  it  will  come  to  the  fame  thing ;  for 
 
 there 
 
The  Fkafures  of  a  real  Chrijiian .       2  7  Q 
 
 there  is  no  fpirltual  wifdom  abftradled  from  the 
 knowledge  of  him.  The  ways  he  has  laid  out 
 and  prefcribed  in  his  holy  word  are  ways  of 
 pleafantnefs,  and  his  paths,  in  which  he  would 
 have  us  walk,  are  paths  of  peace. 
 
 Here  I  fliall  enquire,  what  arc  thefe  ways 
 and  paths  which  are  recommended  ?  and  then 
 point  out  the  comfort  and  fatisfa(5lion  of  foul 
 to  be  had  in  walking  in  them. 
 
 First,  What  are  thefe  ways  and  paths 
 which  are  recommended  ? 
 
 It  is  common  for  the  fcripture  to  reprefent 
 the  courfe  of  a  good  man's  life  by  his  walking 
 in  the  ways  of  God,  which  may  be  reduced  to 
 thefe  two ;  the  w^ay  of  faith,  and  the  w^ay  of 
 holinefs.  We  are  bid  to  "  ftand  in  the  ways, 
 "  and  alk.  for  the  old  paths,  where  is  the  good 
 "  way,  and  walk  therein;  and,"  it  is  added, 
 ''  ye  Ihall  find  reft  to  your  foul."  Though 
 they  are  old  paths,  they  are  never  the  worfe 
 for  being  beaten ;  and  to  give  them  a  full  re- 
 commendation, they  are  as  good  as  they  are 
 ancient ;  for  having  been  trodden  and  tried  by 
 
 T  4  the 
 
280       The  Phafures  of  a  real  Chrifiian. 
 
 the  people  of  God  in  evciy  age,  they  have  been 
 cordially  approved.  They  are  called  the  way 
 of  good  men,  and  the  paths  of  the  righteous. 
 
 1.  As  to  the  way  of  faith,  in  this  the  people 
 of  God  have  w  alked  in  every  geneidtion. 
 
 It  is  faid  of  the  patriarchs,   "  Thefe  all  died 
 
 "  in  faith ;"  a  proof  that  they  lived  in  faith. 
 
 And  then  the  apoftle  defcribes  both  the  object 
 
 and  the  nature  of  it.  The  objecl  of  it,  was  "  the 
 
 **■  proniifes ;"  particularly  the  promife  of  eternal 
 
 life,  and  of  Chrift  the  revealer  and  purchafer 
 
 of  it.     As  to  the  nature  of  it,  it  is  defcribed  by 
 
 their   "  feeing  thefe  promifes  afar  off,   being 
 
 "  perjuaded  of  tTiem,^nd  embracing  them.'* 
 
 This   was    **  beUeving  with   the    heart  unto 
 
 "  righteoufnefs ;"   and  in  this  way  of  faith  all 
 
 God's  people  have  walked:   they  under  the 
 
 .Old  Teftaiiient,  looking  for  a  Saviour  to  come ; 
 
 and  they  under  the  New,   looking  to  one  air 
 
 ready  come.     The  apoftle  gives  us  Abraham  as 
 
 an   example,  whofe  faith  wx   are  to  imitate. 
 
 *^  He  was  the  Father  of  circumcifion  to  them 
 
 "  who  are  not  of  the   circumcifion  only,  but 
 
 *^  alfo  walk  in  the  fteps  of  that  faith  of  our 
 
 *'  Father 
 
The  Pleafiires  of  a  real  Chrlftta7i.       281 
 
 **  Father  Abraham^  which  he  had  being  yet 
 *'  uncircumcifed."  Faith  is  there  defcribed  as 
 a  way  in  wdiich  we  are  to  walk.  In  all  ages 
 there  has  been  one  and  the  lame  method  of 
 juftification.  "  One  Lord,  one  faith.  The 
 *'  righteoufnefs  of  God,'  which  is  by  faith  of 
 "  Jefus  Chrift,  is  to  all,  and  upon  all  them 
 *'  that  believe ;  for  there  is  no  ditFcrence." 
 
 2.  The  w^ay  of  holinefs  is  that  path  which 
 JDivine  Wifdom  has  prcfcribed  to  us ;  and  iri 
 which  true  believers  have  walked  in  all  s^enera- 
 tions. 
 
 It  is  faid,  ^'  An  high-way  fliall  be  there, 
 *'  and  a  way ;  and  it  fhall  be  called  the  way  of 
 "  holinefs."  Having  an  holy  principle  iji 
 them,  whereby  they  are  in  meafure  reftored  to 
 the  recflitude  of  their  nature,  they  arc  therefore 
 fitted  to  walk  in  the  w^ay  of  God's  command- 
 ments. This  is  the  matter  of  their  choice.  "  I 
 ''  have  chofen  the  way  of  thy  precepts."  It  is 
 what  they  defire  to  learn  more  and  more. 
 **  Teach  me,  O  Lord,  the  way  of  thy  ftatutes ; 
 *'  and  I  fiiall  keep  it  unto  the  end."  It  is  that 
 in  which  they  find  freedom  of  foul.     "  I  will 
 
 *'  walk 
 
282        The  PJeq/lires  of  a  real  Chr'ijl'ian. 
 
 ^'  walk  at  liberty ;  for  I  feck  thy  precepts." 
 And  it  is  the  way  in  which  they  delight.  "■  I 
 -*'  have  rejoiced  in  the  way  of  thy  teftimonies, 
 "  as  much  as  in  all  riches."  Thefe  feve'ral  paf- 
 fages  fully  evince  the  efteem  and  love  which 
 the  people  of  God  have  for  the  Avays  he  has 
 marked  out  for  them.  In  a  word,  thefc  ways 
 and  paths  of  wifdom  include  the  whole  com- 
 pafs  of  evangelical  obedience,  which  is  called 
 the  obedience  of  faith  ;  inafmuch  as  faith  in 
 Chrift  is  the  fpring  of  it,  and  a  fpur  to  it. 
 
 That  which  I  chiefly  intend  is  to  Ihew, 
 
 Secondly,  That  they  who  walk  in  the 
 w^ays  of  Chrift  find  peace  and  pleafure  therein. 
 
 Many  indeed  vainly  imagirtc,  that  if  they 
 become  religious,  they  muft  lay  afide  all  their 
 pleafures.  Religion  and  melancholy  are  the 
 fame  thing  in  their  account ;  and  fatan  is  al- 
 w^a}^s  ready  to  join  iifue  with  depraved  nature 
 in  propagating  this  falfe  opinion.  Now,  left 
 this  fhould  be.  the  temptation  of  any  young 
 perfons  particularly,  I  would  obferve, 
 
 1.  That 
 
T/ie  Plea  fur  cs  of  a  real  Omji'ian.        283 
 
 .1.  That  you  arc  not  to  form  your  judgment 
 of  wifdom's  ways  by  the  mournful  complaints 
 of  any  good  people. 
 
 -  In  the  natural  vrorld  there  are  cloudy  and 
 dark  days ;  cold  and  uncomfortable  fealcns : 
 and  in  the  religious  life  the  beft  of  people  may 
 ^^  alk  in  darknefs,  and  have  no  light.  The 
 Sun  of  Rightcoufnefs  may  be  withdrawn,  and 
 the  corruptions  of  the  heart  may  caufc  great 
 uneafmefs  and  trouble.  The  body  is  not  al- 
 ways in  the  fame  temper,  nor  the  foul  always 
 in  the  fame  frame'.     Nevcrthelefs, 
 
 2.  The  righteous  m  their  loweft  eflate,  in 
 their  worft  frames,  would  not  change  condi- 
 tion with  the  ungodly  in  their  highell  prolpe- 
 rity. 
 
 They  know"  the  heart  of  a  ftrangcr;  I 
 mean,  a  ftranger  to  the  grace  of  God ;  they 
 can  pity  and  pray  for  him,  but  they  \\ould  not 
 for  a  thoufand  worlds  be  in  his  condition  ;  for 
 that  would  be  like  changing  a  palace  for  a  pri- 
 fon,  liberty  for  flavcry,  *'  to  fcrvc  divers  lulls  and 
 
 **  plcafurcs" 
 
284        The  Pleafures  of  a  real  Clirifllan. 
 
 "  pleafures"  in  a  contrariety  to  the  commands 
 of  God. 
 
 3.  When  the  people  of  God  are  in  a  dif- 
 confolate  frame  of  mind,  it  is  not  religion  that 
 makes  them  fo,  but  the  want  of  it  in  its  pro- 
 per exercife. 
 
 .  Sometimes  it  is  the  cafe,  that  humours  in  the 
 body  fo  prevail,  as  to  becloud  and  darken  the 
 mind.  This  is  an  afflicflion  common  to  good 
 and  bad.  God  exhorts  the  righteous  to  "  re- 
 "  joice  evermore."  There  is  the  fame  reafon 
 for  joy  in  the  Lord  in  adverfity  as  in  profperity, 
 for  "  Jefiis  Chrift  is  the  fame  yefterday,  to- 
 "  day,  and  for  ever."  The  promife  of  God 
 ftands  firm  ;  his  covenant  is  '•  ordered  in  all 
 "  things,  and  fure."  *''^ 
 
 4.  Religion  does  not  abridge  any  man  of 
 that  natural  pleafure,  which  is  taken  with  mo- 
 deration, and  which  contributes  to  the  health 
 of  the  body,  that  fo  the  foul  may  be  fitted  the 
 better  for  the  fervice  of  God, 
 
 They 
 
The  Fkafures  of  a  real  Qhr\jl\an.       285 
 
 They  whofe  fear  is  taught  by  the  precepts  of 
 men,  may  fcclude  themfeives  from  the  world, 
 and  live  a  monaftic  life,  under  pretence  of 
 greater  mortification;  but  fuch  a  feverity  is 
 condemned  both  by  reafon  and  fcripture.  Kea- 
 ibn  fpeaks,  that  man  is  formed  for  fbcial  con- 
 ned;ions-  And  the  fcripture  (ays,  "  we  are  .not 
 *'  to  go  out  of  the  world/'  or  withdraw  from  all 
 converie  with  it.  This  is  one  extreme.  An- 
 other is,  when  perfons  practically  indulge  an 
 inordinate  affecflion  to,  and  iramerfe  them- 
 feives in  the  things  of  the  earth.  There  may 
 be  an  uniav/ful  ule  of  fawful  things.  What 
 may  in  itfelf  conduce  to  anfwer  a  valuable  end, 
 maybe  perverted  and  abufed  through  a  miftaken 
 judgment,  or  a  corrvipt  bias.  Eating,  drinking, 
 and  recreating  the  body  are  natural  means, 
 which  carry  their  own  advantage  with  them ; 
 but  nothing  is  more  common,  than  for  many 
 perfons  to  go  into  exccffes,  whereby  both  foul 
 and  body,  are  greatly  injured.  Even  Chrift's 
 difciples  need  the  caution,  *'  Take  heed,  left 
 *'  at  any  time  your  heart  be  overcharged  with 
 ''  forfeiting  and  drunkennels,  and  the  cares  of 
 '*  this  life,  and  fo  that  day  come  upon  you  un- 
 ^'^  awares."     Yea,  there  is  no  fm  committed 
 
 under 
 
286        The  PIccifures  of  a  real  Chnjllmu 
 
 under  the  fun,  but  the  moft  holy  perfon  needs 
 to  be  warned  againft  it ;  becaufe  if  left  to  him- 
 felf,  he  would  commit  it,  even  the  lins  of  Da- 
 vid and  Peter ;  which  demonftrates  the  necef- 
 fity  and  benefit  of  exercifmg  a  godly  jealoufy 
 over  our  hearts,  and  of  applying  to  the  throne 
 of  grace  for  fpiritual  ftrength. 
 
 5.    Whatever    pleafure    is    taken    in   fniful 
 courfes,  will  bring  bitternefs  in  the  end. 
 
 It  is  a  maxim  with  fome,  A  fliort  hfe,  and  a 
 merry  one.  Short  indeed,  even  at  the  longeft  ; 
 and  it  may  be,  much  ihorter  than  you  think. 
 *'  This  night  thy  foul  may  be  required  of 
 "  thee.'*  But  fuppofe  it  fliould  be  protra<5led 
 a  few  years  longer,  w4iat  is  the  language  of 
 the  heart  ?  What  is  the  tenor  of  the  life  ? 
 You  may  read  it,  ''  Rejoice,  O  young  man, 
 **  in  thy  youth,  and  let  thine  heart  cheer  thee 
 "  in  tlie  days  of  thy  youth  ;  walk  in  the  ways 
 <«  of  thine  heart,  and  in  the  fight  of  thine  eyes ; 
 "  but  know  thou,  that  for  all  thefe  things  God 
 "  will  bring  thee  into  judgment."  Go  on  in 
 a  voluptuous  coarfe  ;  live  as  you  pleafe ;  but 
 remember,  it  is  at  your  peril.     You  rauft  give 
 
 an 
 
The  Pkafures  of  a  real  Chnjlian. ,      237 
 
 an  account  before  the  impartial  tribunal  of 
 Divine  Juflice ;  and  then  what  will  you  do 
 in  the  day  of  vifltation  ? 
 
 Now  there  are  divers  kinds  of  pleafurc, 
 which  I  fliall  particularize,  with  a  view  to 
 llievv  the  excellency  of  the  pleafures  of  reli- 
 
 gion. 
 
 (l.)  There  arc  natural  pleafures. 
 
 We  ought  to  take  pleafure  in  the  good 
 t'hinors  of  this  life,  as  the  donations  of  Divine 
 Providence.  *'  Every  man  to  v.  horn  God  has 
 "  given  riches  and  wealth,  and  has  given  him 
 *'  power  to  cat  thereof,  and  to  take  "his  por- 
 "  tion,  and  to  rejoice  in  his  labour ;  this  is  the 
 '*  gift  of  God."  Solomon  took  a  great  deal 
 of  pleafure  in  '' building  houfcs,  planting  vine*- 
 '^  vards,  making  gardens  and  orchards,  and  in 
 '^  procuring  the  delights  of  the  fons  of  men, 
 ''  as  mufical  inftruments,  and  that  of  all  forts." 
 He  withheld  not  his  heart  from  any  joy ;  but 
 when  he  came  to  reflc<fl  on  all  the  work  of  his 
 hand,  he  beheld,  that,  "  all  was  vanity,  and 
 "-  vexation  of  fpirit." 
 
 (2.)  There 
 
ZS&       The  Pleafiires  of  a  real  Chr'ifllan. 
 
 '  (2.)  There  are  epicurean  pleafures,  fuch  as 
 confift  in  the  gratification  of  our  bodily  fenfes 
 and  appetites. 
 
 Even  thofe  pleafures  which  are  natural, 
 when  they  ejigrofs  the  heart,  and  are  made 
 idols,  or  are  placed  in  the  room  of  God,  be- 
 come finfuL  Whatever  worldly  objed:  it  be, 
 that  the  defires  of  the  heart  arc  fupremely  fet 
 upon,  this  is  the  idol  to  which  we  bow  down. 
 There  are  different  degrees  of  defires  in  differ- 
 ent men,  and  in  the  fame  man  at  different 
 times.  Some  are  all  on  the  ftretch  in  their 
 purfuit  of  pleafure.  They  pant  after  it,  and 
 are  uneafy  till  they  obtain  it.  As  duly  as  the 
 day  comes,  they  are  projecting  fomething, 
 wherein  to  pafs  away  their  time,  which  hangs 
 heavy  on  their  hands;  one  T%hile  going  into 
 this,  then  into  another  fcene  of  merriment. 
 
 Others  appear  to  be  more  cool  in  their  tem- 
 per, more  deliberate  in  their  choice,  who  yet 
 are  "  lovers  of  pleafure  more  than  lovers  of 
 ''  God."  Some  are  funk  in  the  depths  of  fen- 
 fuality,  who  have  "  givert  themfelves  over  to 
 ^'  work  all  uncleannefs  with  greedinefs.  Whore- 
 
 ^'  dom 
 
The  Plcafiires  of  a  real  Chrijiian.        2  8Q 
 
 "  dom  and  wine,  and  new  wine  take  away  the 
 "  heart.  They  count  it  pleafure  to  riot  in 
 *'  the  day-time,  as  others  do  in  the  night ; 
 *^  making  pro\ifion  for  the  flefli  to  fulfil  the 
 "  lufts  thereof."  This  is  the  circle  they  tread  ; 
 this  is  the  bufmefs  they  drive  ;  but  "  this  their 
 "  way  is  their  folly"  and  fin. 
 
 Others  may  fliew  a  diflike  of  fuch  debauche- 
 ties,  at  the  fame  time  there  are  divers  vanities 
 in  which  they  have  the  higheft  complacency. 
 They  can  fit  hours  together  at  falliionable 
 amufements,  when  an  hour's  devotion  would 
 be  a  burden.  Inftead  of  ruling  their  pleafures, 
 their  pleafures  govern  them. 
 
 3.  There  are  intelledlual  pleafures, 
 
 Thcfe  are  more  refined,  and  more  manly. 
 The  human  mind,  by  ciofe  application  and 
 ftudy,  difcerns  and  difcovers  thofe  things  which 
 it  was  in  fearch  after ;  the  confequence  of 
 which  is,  a  proportionable  degree  of  joy  and 
 delight  is  experienced.  Thus  ^^  the  works  of 
 "  the  Lord"  in  the  creation  "  are  great"   and 
 
 U  wonderful. 
 
2Q0        The  PJeafures  of  a  real  Chrtfliait. 
 
 wonderful,  "  and  are  fought  out  of  all  tlicm 
 «' that,  have  pleafure  therein."  And  the  far- 
 ther thefe  works  are  infpeded,  the  more  beauty 
 and  regularity,  wifdom  and  order  appear  in 
 'them.  And  indeed,  where  there  is  an  inclina- 
 tion to  fcarch  into  thefe  things,  there  are  ob- 
 jects enough  to  entertain  us. 
 
 Much  more  is  this  applicable  to  the  facred 
 fcriptures,  in  which  are  revealed  thofe  truths 
 that  are  fafficient  to  employ  the  mind  of  man 
 to  eternity ;  and  are  worthy  his  clofeft  atten- 
 tion and  warmefl;  affciflion.   Which  leads  rpe, 
 
 4.  To  confider  thofe  fpiritual  pleafure^, 
 which  are  peculiar  to  them  who  walk  in  wif- 
 dom's  ways. 
 
 There  is  a  ''joy  which  a  ftranger  intermeddles 
 "  not  with."  If  a  man's  heart  be  not  in  his  bu- 
 fmefs,  he  can  take  no  pleafure  in  it.  An  unwil- 
 ling mind  will  foon  beget  an  idle  hand.  Reli- 
 gion is  the  bufmefs  of  the  foul ;  and  if  a  man's 
 heart  be  not  in  that,  it  is  all  drudgery ;  and  fo  it 
 -will  be,  till  a  faving  turn  be  given  it  by  the  in- 
 
 vijticible 
 
The  Pleafures  of  a  real  Clmjiian,        29I. 
 
 vincible  grace  of  God.  Now  the  pleafures  of 
 religion  may  be  called  fpiritual  on  feveral  ac- 
 counts. 
 
 It  is  the  fpirit  of  man  that  is  the  feat  and 
 fubje6t  of  them.  They  are  diffufed  through 
 the  foul. 
 
 -  Again.  They  are  converfant  about  fpiritual 
 objects  ;  things  vvhirh  are  not  feen,  and  which 
 are  eternal.  The  perfediions  of  God,  the  per- 
 fon  of  Chrift,  the  bleffings  of  his  purchafc, 
 W7th  the  glories  of  another  world ;  things,  ef 
 this  kind  are  .the  objeds,  with  which  thefe  fpit 
 ritual  pleafures  are  connedied. 
 
 Further.  They  fpiritualize  the  Ibul  in  its 
 difpofitions,  affediions,  and  defircs.  The  more 
 peace  and  pleafure  a  good  man  experiences 
 upon  a  gofpel-foundatio«,  the  nearer  is,  his 
 heart  raifcd  towards  heaven.  He  Is  the  more 
 difppfed  to  the  fervice  of  God,  and  his  defircs 
 are  carried  out  more  abundantly  after  him. 
 
 '.    Once  more.  The  Spirit  of  God  is  the  author 
 of  them.    *'  The  fruit  of  the  Spirit  is  love,  jovj 
 
 U  2  "  peace." 
 
2q2       l^he  Pleafures  of  a  real  ClmJt'iaH* 
 
 *^  peace."  Whatever  means,  he  is  pleafed  to 
 make  ufe  of,  there  is  not  a  degree  more  of  this 
 holy  joy,  or  fpiritual  pleafure,  in  a  real  chrif- 
 tian,  than  what  proceeds  from  the  Holy  Spirit. 
 
 In  order  to  fet  forth  the  excellence  of  fpiri- 
 tual pleafures,  I  fhall  fhew, 
 
 What  there  is  which  caufcs  pleafure  to 
 them  who  walk  in  the  ways  of  wifdom.  And 
 then. 
 
 That  this  fpiritual  pleafure  is  infinitely  pre- 
 ferable to  all  the  delights  of  fenfe. 
 
 I.  What  there  is  in  wifdom's  ways,  that 
 caufes  pleafure  to  them  that  walk  therein. 
 
 David  fays,  "  In  keeping  thy  command- 
 "  ments  there  is  a  great  reward,"  not  for,  but 
 hi  keeping  them.  In  the  way  of  duty  the 
 children  of  God  have  ground  to  exped;  a  great 
 reward,  for  this  reafon,  becaufe  it  is  the  mat- 
 ter of  a  promife.  *'  Great  peace  have  they 
 *'  who  love  thy  law,  and  nothing  ihall  offend 
 "  them." 
 
 Every 
 
The  Pleafures  of  a  real  Chrtjlian.        293 
 
 Every  true'  chriftian,  one  time  or  other, 
 knows  by  experience,  that  t|ierc  is  peace  and 
 pleafurc  to  be  found  in  the  ways  of  Chrift. 
 **  I  was  glad,"  faid  the  pfahnift,  '^  when  they 
 ''  faid  to  me,  let  us  go  up  into  the  houfe  of 
 **  the  Lord."  It  afforded  him  joy,  when  others 
 called  him  to  the  duties  of  public  worfliip. 
 Such  can  blefs  God  for  the  inflitution  of  a 
 fabbath,  as  it  is  a  day  of  reft,  not  merely  from 
 worldly  labour,  but  a  day  of  reft  for  the  foul ; 
 ti  reft,  which  confifts  in  drawing  near  to  God, 
 holding  communion  with  him,  and  receiving 
 bleffings  from  him ;  and  fo  is  an  earneft  and 
 type  of  that  heavenly  "  reft,  which  remains  for 
 **  the  people  of  God."  There  is  a  pleafure  felt 
 m  fmging  the  praifes  of  God,  in  calling  on  his 
 name,  in  reading  and  hearing  his  word,  in 
 waiting  on  Chrift  at  his  table,  and  in  religious 
 converfation.  Alfb,  in  family  and  fecret  du- 
 ties, there  is  a  pleafure  found  and  felt  by  thofc 
 who  confcicntioufly  engage  in  them.  But  the 
 queftion  returns,  what  is  the  fource  of  it,  or 
 whence  docs  it  arrive  ?     I  anfwer, 
 
 1 ,  Spiritual  pleafure  flows  from  the  prcfencc 
 gf  God. 
 
 U  3  When 
 
294        The  Tleafures  of  a  real  Chrlftian, 
 
 .  When  he  draws  near  to  his  people,  and  fays 
 to  their  fouls,  "  I  am  your  falvation,  "then  their 
 darknefs  is  difperfed,  and  the  light  of  joy  fuc- 
 ceeds.  It  is  a  time  of  refreihing  to  the  weary 
 foul. 
 
 2.  Holy  joy  is  caufed  by  the  fpecial  manifef- 
 tations  of  Chrifi  to  the  foul. 
 
 It  is  a  pleafure  to  them  who  are  convinced 
 of  their  fm  and  mifery,  that  there  is  a  Saviour 
 •provided  and  fet  forth  in  the  gofpcl,  as  one  able 
 iand  fuitable.  Thefe  are  good  tidings  of  great 
 joy.  And  when  faith  is  in  exercife  upon  hini 
 \^ho  made  atonement  tor  fm,  and  **  brought 
 *'  in  an  cverlafting  righteoufnefs,  and  makes 
 *'  interceffion  for  tranfgreffors  ;"  when  thefe 
 things  are  fet  home  and  viewed  in  a  way  of 
 believing,  they  cannot  fail  to  produce  a  plea- 
 fure which  the  world  knows  not.  *'  Whom 
 *'  having  not  feen,  ye  love :  in  whom  though 
 **  now  ve  fee  him  not,  yet  believing,  ye  re- 
 "  joice  with  joy  unfpeakable  and  full  of  glory." 
 I  may  add,  under  this  head,  there  is  a  pleafure 
 in  mourning  for  fm  ;  for  there  is  no  evangelical 
 repentance  without  ^^  looking  to  him  whom  we 
 
 **  have 
 
2  he  Pkafures  of  a  real  Chrijiian.        295 
 
 '*  have  pierced."    A  godly  forrow,  and  an  holy 
 joy  are  very  ccnliltent  in  chrillian  experience. 
 
 3.  Spiritual  pleafiire  arifcs  froni  the  witncfs 
 of  the  Holy  Spirit. 
 
 When  he  is  plcafed  to  fhine  on  the  foul, 
 and  fpeak  peace,  who  then  can  give  trouble  ? 
 It  is  he  that  makes  the  change  he  has  wrought 
 evident  to  ourfelves  ;  w^hercby  we  fee,  he  lias 
 done  that  for  us  which  thoufands  arc  ignorant 
 of. 
 
 Our  old  divines  were  ufed  to  make  this 
 comparifon.  On  a  fun-dial  there  are  all  the 
 figures  which  reprefent  the  hours  of  the  day ; 
 but  we  cannot  tell  what  time  it  is,  unlel3  the 
 fun  fhincs.  So  in  a  believer  ther<?  are  the 
 graces  of  the  Spirit ;  but  unlcfs  he  is  plcafed 
 to  fliine  on  his  own  work,  we  are  not  able  to 
 know  our  ftate  towards  God.  "  The  Spifit 
 *'  witnefTcs,"  fooncr  or  later,  '^  with  our  fpi- 
 *'  rits,  that  we  are  the  children  of  God."  This 
 leads  mc  to  obfcryc, 
 
 U  4  II.  That 
 
296        The  Pleafures  of  a  real  Chrtji'ian, 
 
 II.  That  thofe  fpiritual  pleafures,  which  are 
 found  in  the  ways  of  God,  infinitely  exceed  all 
 the  delights  of  fenfe  and  time.  They  are  of  a 
 more  exalted  nature,  and  the  eiFe^ls  of  them 
 differ  as  widely  as  heaven  and  earth. 
 
 1.  Spiritual  pleafures  elevate  and  ennoble 
 the  foul. 
 
 They  refine  it,  as  it  were  from  earth  and 
 drofs,  by  carrying  it  upwards  to  heavenly  ob- 
 jed:s ;  whereas  mere  fenfual  gratifications  de- 
 bafe  and  difhonour  our  powers.  They  fmk 
 the  dignity  of  man,  and  make  him  like  the. 
 beafts  that  perifh. 
 
 2.  Spiritual  pleafures  prepare  the  heart  for 
 further  waiting  upon  God  inSiis  ordinances. 
 
 They  leave  an  appetite  in  the  foul  after 
 frefli  provifion.  Infbead  of  wifiiing  the  duty 
 oyer,  its  return  is  defired ;  and  is  it  not  far 
 better  to  be  left  longing  than  loathing  ?  Mere 
 fenfual  delights  deaden  the  foul,  blunt  its 
 edge,  and  render  it  very  unfit  for  the  duty  that 
 is  incumbent  upon  us. 
 
 3.  Spiritual 
 
The  Pleafnrcs  of  a  real  Chriftlan.       20)7 
 
 3.  Spiritual  pleafurcs  are  fubftantial  and  fa- 
 
 tisfying. 
 
 They  carry  importance  and  weight  with 
 them.  "  They  fhall  be  abundantly  fatisfied 
 *'  with  the  fatnefs  of  thine  houfe,  and  thou 
 ^'  fhalt  make  them  drink  of  the  rivers  of  thy 
 ''  pleafures."  On  the  other  hand,  the  foul  is 
 never  truly  fatisfied  with  earthly  delights. 
 There  may  be  a  furfeit,  where  there  is  no  fa- 
 tisfadlion ;  the  reafon  is,  becaufe  the  lufts  of 
 men  are  boundlcfs ;  they  are  continually  feek- 
 ing,  and  find  none.  It  is  in  Chrift  and  his 
 ways  there  is  reft  for  the  foul,  and  not  in  thq 
 creature. 
 
 4.  Spiritual  pleafure  will  bear  a  review  and 
 a  reflection. 
 
 The  very  remembrance  of  having  had  com- 
 munion with  God  is  pleafing  and  grateful ; 
 whereas  the  pleafures  of  fin  leave  a  fting  behind 
 them.  ^'  What  fruit  had  ye  in  thofe  things, 
 ^*  which  ye  are  now  afliamed  of,  the  end 
 *'  whereof  is  death  ?"  They  firft  deceive,  and 
 then  dcftroy  the  foul.     Once  more, 
 
 5.  Spiritual 
 
2Q8        The  Fie  afar  es  of  a  real  Chrift'ian. 
 
 5.  Spiritual  pleafures  are  the  foretaftes  of 
 heaven,  and  run  parallel  with  eternity. 
 
 *'  In  thy  prefence  there  is  fulnefs  of  joy,  and 
 *'  at  thy  right  hand  there  are  pleafures  for  ever- 
 *^  more."  On  the  contrary,  the  pleafures  of 
 this  world  are  but  for  a  feafon ;  all  are  over  at 
 death ;  and  then  to  the  worldling  there  will 
 follow  nothing  but  "  weeping,  and  wailing, 
 **  and  gnailiing  of  teeth."  Our  Lord  faid  to 
 his  difciples,  "  Ye  ihall  weep  and  lament,  but 
 "  the  world  fhall  rejoice ;  and  ye  fliall  be  ibr- 
 "  rowful,  but  your  forrow  fhall  be  turned  into 
 *'  joy."  Thefe  contraries  are  reprefented  in 
 the  parable  of  the  rich  man  and  Lazarus. 
 Abraham  faid  to  the  former,  ''  Remember,  that 
 "  thou  in  thy  life-time  receivedft  thy  good 
 "  thins:s,  and  likewife  Lazarus  evil  things; 
 "  but  now  he  is  comforted,  and  thou  art  tor- 
 "  mented."     Upon  the  whole,  v 
 
 1.  Flere  is  great  reafon  for  the  ungodly  and 
 the  fmner  to  mourn.  "  Rejoice  not  for  joy, 
 "  O  Ifrael,  for  thou  haft  gone  a  v/horing  from  \ 
 
 "  thy  God." 
 
 2.  Let 
 
The  Fhafures  of  a  real  Chijlian.    ^  299 
 
 2.  Let  us  watch  againil  every  fin,  as  it  is 
 that  which  diilionours  God,  and  mars  the 
 peace  and  pleafure  of  the  fouL  "Have  no  fel- 
 "  lowfliip  with  the  unfruitful  works  of  dark- 
 nefs."  Would  you  have  ferenity  and  pleafure 
 within  ?  then  walk  in  the  ways  of  Chrift.  Let 
 your  hope  be  founded  on  him,  and  your  ex- 
 pectation be  from  him.  "  Rejoice  in  him,  and 
 **  have  no  confidence  in  the  flefh." 
 
THE  LOVE  OF  CHRIST. 
 
 SERMON   XIII. 
 
 >e<^«< 
 
 GALATIANS    II.  20. 
 
 -> — T/ie  Son  of  God,  who   loved  me,  and  gave 
 hhnfelffor  me. 
 
 EVERY  one  who  is  converfant  \A-ith  the 
 writings  of  the  apoftle  Paul,  cannot  but 
 obferve,  that  his  conftant  aim  is  to  exalt  the 
 Lord  Jefus  Chrift  as  the  Saviour  of  finners, 
 and  the  objed  of  faith.  Being  made  a  monu- 
 ment of  his  vicftorious  grace,  he  takes  all  op  - 
 portunities  of  "  fliewing  forth  the  praifes  of 
 ''  him  who  had  called  him  out  of  darknefs  into 
 ''  marvellous  light."  As  one  who  was  "  not 
 ''  afhamcd  of  the  gofpel,"  nor  of  his  hope  arif- 
 ing  from  it,  he  proclaims  aloud,  in  the  verfe 
 from  which  the  text  is  taken,  his  entire  and 
 abfolute  dependence  upon  Chrift.  So  near 
 was  the  concern  he  had  with  him,  that  he 
 
 fays. 
 
302  The  Love  of  Chr'ifi.     . 
 
 fays,   '^  I  am  crucified   with   Chrift."     Some 
 underftand  by  this  exprcflion,  that  the  apoftle 
 was  fo  taken  up  with  contemplations  on  him, 
 as  one  who  died  on  the  crofs,    that  it  w^as  to 
 him,  as  if  he  were  crucified  with  him.     Others 
 more  properly  conned  the  w.ords  with  the  pre- 
 ceding verfe,  where  he  fays,   ''  I  through  the 
 ''  law  am  dead  to  the  lav/,  that   1   might  live 
 "  unto  God  ;"  the  meaning  of  which  is,  that 
 having  given  up  all  expedations  of  being  jufti- 
 fied    by  the   works   of  the  law,  I   place  my 
 whole  confidence  for  acceptance  with  God  in 
 a  crucified  Saviour.     The  exprefifion  is  of  the 
 fame  import  W'ith  another,  which  the  apoftle 
 ufes  in  his  epiille  to  the  Romans  :  ''  Ye  are  be- 
 '*  come  dead  to  the  law  ;"  that  is,  as  a  covenant 
 of  works,   "  by  the  body  of  Ghrift,"  or  by  his 
 facrifice  on  the  crofs.     BelitS^ers   are  faid  in 
 fcripture  to  be  "  dead  with  Chrift,"  tobe  **  bu- 
 "  ried  with  him,"  and  to  be  "  rifen  with  him,' 
 which  denotes  thus  much,  that  he  was  their- 
 public  head  and  reprefentative,  and  that  they 
 derive  all  their  happinefs  from  him. 
 
 .    There  is  another  expreffion,  with  which  thefe 
 w^ords  may  be  compared,  *'  Our  old  man  is  cru- 
 
 ''  cified 
 
The  Love  of  Chrift.  303 
 
 *'  cified  with  Chrift,  that  the  body  of  fin  might 
 "  be  deftroyed,  that  henceforth  we  might  not 
 "  ferve  fin."  The  mortification  of  iin  in 
 behevers  is  a  w^ork  both  gradual  and  painful, 
 and  is  carried  on  by  the  power  and  efficacy  of 
 the  death  of  Chrift  through  the  inftrumen- 
 tality  of  faith.  *'  Neverthelefs,"  fays  the  apof- 
 tle,  "  I  live'^'  a  fpiritual  life  ;  "  yet  not  I,  but 
 "  Chrift  liveth  in  me ;"  it  is  not  owing  to  any 
 power  or  principle  naturally  found  in  me,  but 
 by  virtue  of  union  with  Chrift,  that  I  live  a 
 life  both  of  juftification  and  of  fan  deification. 
 ''"And  the  life  which  I  now  live  in  the  ilefh,  \ 
 "  live  by  the  faith  of  the  Son  of  God."  Dur- 
 ing my  abode  in  this  mortal  body,  inftead  of 
 living  according  to  the  inclinations  of  the  fielh, 
 I  live  in  a  dependence  on  the  Son  of  God,  go- 
 ing out  of  myfelf  to  him  for  tlie  fupply  of  all 
 my  fpiritual  wants.  And  then  follow  the 
 words  of  the  text :  ''Who  loved  me,  and  gave 
 *'  himfelf  for  me."  This  is  a  fubjc^l:  never 
 out  of  feafon  for  a  chriftlan  to  take  into  his 
 meditations,  and  is  peculiarly  adapted  to  the 
 Lord's  fupper,  in  which  the  love  and  under- 
 taking of  our  dear  RcdeenKr  are  to  be  folem- 
 nizcd. 
 
 In 
 
304  The  Love  of  Chriji, 
 
 In  difcourfing  on  thefe  words,  I  fliall  confider. 
 
 First,  The  dignity  of  the  person  held  up  to 
 our  view ;  the  Son  of  God. 
 
 Secondly,  What  that  love  is,  which  he 
 bears  to  his  people. 
 
 Thirdly,  The  expreffion  and  evidence  of 
 it  in  the  gift  of  himfclf;  and. 
 
 Fourthly,  The  appropriating  a6l  of  faith, 
 with  which  the  apoftle  was  favoured.  *'  He 
 "  loved  me,  and  gave  himfclf  for  77/^." 
 
 First,  The  dignity  of  the  perfon  of  Chrifl 
 is  held  up  to  our  view ;  the  Son  of  God. 
 
 It  is  neceflary  to  exercife  our  thoughts  on 
 this  head ;  becaufe  in  proportion  to  our  con- 
 ception of  his  perfon,  will  be  our  efteem  and 
 value  for  his  love.  Suppofing  that  it  had  been 
 declared  from  heaven  concerning  one  of  the  holy 
 angels,  that  he  loved  a  fmful  man  fo  as  to  be  wil- 
 ling to  become  incarnate,  and  to  die  for  him  ; 
 though  it  would  not  have  been  fufficient  for 
 
 our 
 
The  Love  of  ChrjjI.  3  OS 
 
 our  redemption,  yet  it  would  have  been  an 
 a<S  af  great  kindnefs.  But  nerc  is  the  Son  of 
 God  himfclf,  ''  the  brig-htncfs  of  his^  Father's 
 "  glory,  and  the  exprefs  image  of  his  pcrfon, 
 "  who  upholds  all  things  by  the  word  of  his 
 "  power  ;"  he  engages  "  by  himfelf  to  purge 
 "  our  fms."  Having  almighty  power  and 
 infinite  merit,  he  needs  no  afiTiftance  from  an- 
 other. Now  concerning  this  title,  "  Son  of 
 "  God," 
 
 1 .  It  muft  denote  much  more  than  his  title, 
 the  fbn  of  man. 
 
 When  he  put  the  qucftion  to  the  pharifces, 
 "  What  think  ye  of  Chrifi:  ?  Whofe  fon  is 
 *'  he  ?"  They  readily  anfwered,  "  the  fon  of 
 **  David."  And  in  ''  the  book  of  hisgenera- 
 "  tion,"  he  is  called  alfo,  "the  fon  of  Abra- 
 *'  ham."  But  his  more  familiar  and  ufual 
 title,  in  the  days  of  his  flcfh,  was  the  fon  of 
 man.  And  that  which  rendered  it  both  myf- 
 terious  and  peculiar  was  this,  that  he  was  no 
 man's  fon  ;  for  he  did  not  defcendjfrom  Adam 
 by  ojdinury  generation.     The  title  fets  forth 
 
 X  the 
 
SOS's  The  Love  of  Chr'tfl. 
 
 the  reality  of  his  human  nature  ;  that  he  wa5^ 
 a  partaker  of  a  true  body  and  a  reafonablc  foulv 
 **  the  man  Chrift  Jefus/*^ 
 
 2.  When  he  is  called  the  Son  of  God,  it 
 does  not,  in  my  opinion,  refer  to  him  as  Me- 
 diator. 
 
 His  fonfliip  and  his  office  are  two  diftinft 
 things ;  and  the  one  is  mentioned  in  fcripture 
 as  prior  to  the  other.  When  it  is  faid,  that 
 ^*  God  fent  forth  his  Son  into  the  world,"  it 
 fliews,  that  he  was  a  Son  before  his  mif- 
 fion.  And  particularly  when  the  apoftle  fays, 
 *'  though  he  were  a  Son,  yet  learned  he  obe- 
 *^  dience  by  the  things  which  he  fufFcred ;"  it 
 teaches  us  to  consider  him  as  ©ne  who  conde- 
 fcended  to  execute  his  office.  *'  Though  he 
 "  were  a  Son"  cannot  mean,  though  he  were  a 
 Mediator  ;  for  in  his  mediatorial  office  he  obey- 
 ed and  fufFcred.  As  Son;  of  God,  he  cannot 
 therefore  be  the  fervaat  of  God,     k  follows, 
 
 3.  That  he  is  the  Son  of  God  in  a  fenfc,  in 
 which  none  can  be  compared  with  him. 
 
 Real 
 
The  Love  of  Qhr'ijl.  307 
 
 Real  chrifti.ms  arc  the  Ions  of  God  by  rege- 
 neration and  adoption.  Adam  was  the  fon  of 
 God  by  creation.  The  angels,  though  of  an 
 higher  order,  arc  fons  after  the  fame  man- 
 ner. But  when  the  apoftlc  fpeaks  of  Chrift, 
 he  informs  ns;,  that  none  oi  them  could  be 
 likened  unto  him  under  that  charader.  "  For 
 *'  to  which  of  the  angels  faid  he  at  any  time^ 
 **  Thou  art  my  fon,  thi§.  day  have  I  begotten 
 *'  thee  ?  But  unto  the  Son  he  faith,  Thy 
 *'  throne,  O  God,  is  for  ever  and  ever."  No- 
 thing can  be  more  evident,  than  that  the  term 
 begotten  cannot  figni fy  the  fame  as  created y  be- 
 caufe  Chrift  is  fly  led  the  only  begotten  Son  of 
 God,  but  he  was  not  the  only  created  fon  of 
 God.  I  acknowledge,  that  in  fpcaking  of  this 
 momentous  do(flrinc,  we  mufi:  deliver  our 
 thoughts  more  in  a  negative  than  in  a  pofitive 
 form.  We  can  tell  what  God  is  not,  better 
 than  what  he  is.  The  fame  we  may  fay  of  his 
 eternal  Son.  "  What  is  his  name,  and  what 
 **  is  his  Son's  name,  if  thou  canft  tell  T'  Hence 
 it  appears, 
 
 4,  That  when  he  is  called  the  Son  of  God,  it 
 evinces  the  verity  of  his  divine  nature. 
 
 X2  Ar 
 
308  The  Love  of  Chryh 
 
 As  the  title  of  Father  is  a  title  not  of  office, 
 but  of  nature,  fo  is  that  of  Son.  If  he  has  a 
 nature  above  the  human,  it  cannot  be  an  an- 
 -gelic  one,  but  one  ftricftly  and  properly  divine. 
 And  if  it  be  ftri<5lly  and  properly  divine,  he 
 muft  be  on  an  equality  with  his  Father.  Thus 
 the  Jews  underftood  him,  when  he  called  God 
 Jiis  own  Father.  **  They  fought  the  more  to 
 *"  kill  him,  bccaufe  he  not  only  had  broken 
 '*  he  fabbath,"  as  they  thought,  "  but  faid 
 *^  alfo,  that  God  was  his  Father^"  his  own,  pro- 
 per Father,  making  himfelf  equal  with  God. 
 They  imagined,  he  was  guilty,  of  blafphemy, 
 for  afluming  fuch  an  equality  ;  and  fo  he  would 
 have  been,  if  it  had  been  more  than  his  due. 
 
 This  title  then  of  Son  of  God  leads  us  to 
 entertain  the  moft  exalted  conceptions  of  the 
 perfon  of  our  Lord  Jellis  Chrift,  and  confe- 
 quently  ihews  us  the  amazing  greatnefs  of  that 
 love,  with  which  the  apoftle  was  {o  deeply  af- 
 fefted.  It  is  the  love,  not  of  a  mere  creature ; 
 no,  not  the  higheft  that  ever  was  produced  by 
 the  power  of  God  ;  but  of  one  who  is  infinite 
 in  his  perfedions.  This  dodrine  of  the  deity 
 of  th^  Son  of  God  is  of  fuch  fpecial  ufe,  and 
 c..\  .;::  high 
 
The  hove  of  CJiriJ}.  30Q 
 
 high  importance  in  the  chrillian  fclicmc,  that 
 it  is  the  hfe  and  foul  of  it.  It  puts  an  efficacy 
 into  all  his  obedience  and  fufFerings,  making 
 his  obedience  the  ground  of  our  acceptance 
 with  God,  and  his  fuffcrings  the  meritorious 
 caule  of  our  pardon  and  deliverance  from  con- 
 demnation ;  and  making  both  that  complete 
 and  everlafting  righteoufnefs,  by  which  all  that 
 believe  are  jullified  from  all  things,  from  which 
 they  could  not  bcjuftified  by  the  lawof  Mofes. 
 
 It  is  alfo  to  be  confidered  as  a  docflrine,  that 
 Jies  at  the  foundation  of  all  experimental  and 
 practical  religion.  If  he  had  not  been  a  divine 
 perfon,  as  he  could  not  have  fatisfied  the  juf- 
 ticc  of  God,  fo  neither  could  he  have  obtained 
 falvation  for  f^ful  men.  But  "  great  is  the 
 m^  myftery  of  godlinefs ;  God  w^as  manifeft  in 
 *'  the  flefli.'l\  It  is  a  myftery,  and  therefore 
 cannot  be  fully  comprehended  by  a  finite  mind. 
 It  is  a  myftery  of  godlinefs,  for  real  religion  is 
 cre(5led  on  it,  and  promoted  by  it.  I  fay  then, 
 to  you,  my  friends,  in  the  language  of  the 
 apoftle  Peter,  *'  I  will  not  negledl  to  put  you 
 ''  always  in  remembrance  of  thefe  things, 
 **  though  yc  know  them,  and  be  eftablilhed 
 
 X  3  "  in 
 
310  The  Love  of  Chri/i. 
 
 "  in  the  prefent  truth  ;  knowing  that  fhortly  ! 
 *'  muft  put  off  this  my  tabernacle,  I  will  en- 
 "  deavour  that  you  may  be  able,  after  my  de- 
 *'  ceafe,  to  have  thefe  things  always  in  remem- 
 **  brance."     I  Ihall  now  enquire. 
 
 Secondly,  What  that  love  is,  which  this 
 adorable  perfon,  the  Son  of  God,  bears  to  hi? 
 people.  The  apoftle  fays  of  him,  '*  who  loved 
 "  me. 
 
 We  read  of  the  love  of  Chrifl  in  different 
 views.  It  is  necclTary,  therefore,  to  diftinguifli 
 on  this  head.  As  man,  he  v\tis  poffelTed  of  a 
 human  love.  We  are  told  concerning  the 
 young  ruler,  w^ho  came  to  our  Lord  with  this 
 qucftion,  '^  What  fliall  I  do^  that  I  may  inhe- 
 **  rit  eternal  life  ?"  that  "  Jefus  beholding 
 *^  him  loved  him."  He  was  pleafed  with  thofe 
 amiable  qualities  which  appeared  in  him.  It 
 was  a  merely  human  affecflion  in  our  Lord. 
 At  the  fame  time,  in  a  higher  fenfe,  this 
 worldling  could  not  but  be  the  obje<^  of 
 thrift's  indignation,  becaufe  he  loved  the  world 
 more  than  him,  and  therefore  was  not  worthy 
 of  him.     How  different  was  that  love  Avh-ich 
 
 our 
 
The  Love  of  Chrlfl.  Si  I 
 
 ©trr  Lord  dilcovcred  to  his  difciples,  concern- 
 ing whom  it  is  faid,  that  **  having  loved  his 
 •**  own  who  were  in  tht  world,  he  loved  them 
 ""  unto  the  end  ;"  and  that,  with  which  ''  he 
 "  loved  his  church,  fo  as  to  give  himfclf  for 
 *'  it."  .,_ 
 
 This  love,  tlicrcfore,  which  we  are  now  to 
 contemplate,  is  altogether  divine  love.  Ob- 
 ferve, 
 
 1.  Its  immenfity. 
 
 Such  is  the  nature  of  the  love  of  Chrift,  that 
 it  is  not  in  the  power  of  angels  to  take  its  di- 
 mcnfions.  It  is  mcafurcd,  if  I  may  fo  fay, 
 only  by  the  love  which  the  Father  bears  to  the 
 Son.  -^^  As  the  Father  hath  loved  me,  fo  have 
 "  I  loved  you,"  Not  that  the  one  is  in  all  re- 
 iped:s  equal  to  the  other ;  but  it  bears  fome 
 proportion  ;  fo  that,  as  it  is  impoffible  for  us 
 fully  to  conceive  of  the  love  of  the  Father 
 to  Chrift  as  Mediator,  fo  of  the  love  of  the 
 Son  to  the  moft  unworthy  creatures.  The 
 apoftlp  fpeaks  of  it,  w^hen  he  prays  for  the 
 f^phefians,  ^*  that  they  might  be  able  to  com- 
 
 X  4  "  prehcnd 
 
3ii>  The  Love  fff  Chryi. 
 
 "  prebend  with  all  faints,  what  is  the  breadth, 
 *'  and  length,  and  depth  and  heighth,  and  to 
 "  know  the  love  of'  Cbrift,  which  paffeth 
 "  knowledge."  To  comprehend,  in  this  place 
 d(=>es  not  fignify,  adequately  to  take  it  in  ;  for 
 a  created  underflanding  cannot  be  equal  to 
 that  which  is  uncreated.  As  foon  might  the 
 ocean  be  poured  into  a  fhell.  The  word  is,  in 
 other  pafTagcs,  rendered,  to  apprehend.  Real 
 chriftians  have  fome  underftanding  of  it  in  an 
 experimental  way,  and  are,  at  times,  afte^ed 
 with  the  confideration  of  its  breadth,  that  it 
 extends  to  gentiles  as  well  as  jews ;  of  its 
 length,  that  it  reaches  from  eternity  to  eter- 
 nity ;  of  its  depth,  that  it  brought  the  Son  of 
 God  to  the  loweft  ftate  of  mifcry,  to  deliver 
 fmncrs  from  the  wTath  to  come ;  and  of  its 
 height,  that  it  advances  them  to  ail  the  ho- 
 nours and  dignities  of  heaven  in  the  immediate 
 prefcnce  of  God.  Some  have  explained  the 
 dimenfions  of  this  love  thus.  For  the  breadth 
 of  it,  it  extends  to  all  ranks  of  men ;  it  reaches 
 all  the  cares  and  wants  of  the  foul ;  the  tempt- 
 ed, the  deferted,  the  backlliding,  the  perfe- 
 cuted ;  it  extends  to  the  pardon  of  all  fnis 
 truly  repented  of.     For  the  length  of  it,  it  is 
 
 to 
 
The  Love  of  Chrlfl.  313 
 
 to  the  utmoft  extent  of  the  purpofcs  of  God, 
 and  our  prayers,  faith,  and  hope.  For  the 
 depth  of  it,  think  of  the  torments  of  hell,  and 
 of  thofe  torments,  which  Chrift  endured  in  his 
 foul  to  deliver  us  thence.  And  for  the  height 
 of  it,  Chrift  never  leaves  the  foul  he  loves,  till 
 he  has  condu(5led  it  to  heaven. 
 
 Now  concerning  this  love  of  God  our  Sa- 
 viour, it  is  faid  to  pafs  knowledge ;  and  yet 
 there  is  fiich  a  thing  as  knowing  it.  It  is  hkc 
 that  *'  peace  of  God,  which,"  in  another  place, 
 is  faid  "  to  pafs  all  underflanding ;"  the  un- 
 derftanding  of  angels  and  men.  Neverthelefs, 
 it  is  in  fome  degree  known,  fo  as  to  be  felt  and 
 tafted.  The  love  of  one  friend  towards  an- 
 other may  be  intenfe,  but  the  love  of  God  to 
 his  people  is  immenfe.  If  all  the  love  found 
 in  the  creation,  both  in  earth  and  in  heaven, 
 were  drawn  to  a  point,  it  would  be  but  a  flia- 
 dow  of  this  incomparable,  and  infinite  love  of 
 Chrift.     Confider, 
 
 2.  The  antiquity  of  this  love. 
 
 The 
 
314  The  Love  of  Chrlfi. 
 
 The  fcripturcs  have  in  divers  places  fct 
 forth  the  tranfadiions,  which  pafTed  between 
 the  Father  and  the  Son,  concerning  the  falva- 
 tion  of  fallen  man.  As  the  love  of  the  Father 
 "was  from  eternity,  fo  was  that  of  the  Son. 
 Does  the  Father  fay,  "  I  have  loved  thee  with 
 *'  an  everlafting  love  r"  .The  Son  is  repre- 
 sented, as  "  rejoicing  in  the  habitable  parts  of 
 **  the  earth,  and  his  delights  are  faid  to  be 
 "  w4th  the  fons  of  men."  "  He  was  fet  up'* 
 as  Mediator  '*  from  everlalling;,  from  the  be«- 
 *'  ginning,  or  ever  the  earth  was."  A  people 
 were  then  given  to  him  to  be  redeemed  ;  and 
 •*  grace  was  given  to  them  in  Chrift  Jefus  be- 
 **  fore  the  w^orld  began."  So  that  when  he 
 undertook  to  become  their  Saviour,  he  fixed 
 his  love  upon  them.  It  is  a  love  wdiich  bears 
 date  from  eternity. 
 
 3.  The  loY-e  of  Chrift  takes  its  riie  from  his 
 own  heart. 
 
 This  is  evident,  if  wx  confider,  what  was  the 
 condition  of  Adam's  pofterity.  There  was  no- 
 thing excellent  found  in  them  ;   nothing  done 
 
 by 
 
The  Love  of  Chr'iJ}.  3 1 5 
 
 by  them  worthy  to  attract  his  Ipccial  love. 
 On  the  contrary,  all  had  fmncd,  and  by  fm 
 were  fallen  into  a  ftate  of  guilt  and  pollution, 
 bondage  and  extreme  mifcry.  There  was  then 
 every  thing  in  human  nature,  that  had  a  ten- 
 dency to  excite  his  abhorrence.  What  could 
 he  fee  in  a  company  of  rebels  and  enemies,  to 
 draw  forth  his  heart  towards  them  ?  He  had 
 no  need  of  them,  and  would  have  been  infi- 
 nitely blciTed  and  glorious  without  them  for 
 ever.  Take  for  an  example  the  apoftle  Paul,  who 
 was  perfuadcd  of  the  love  of  Chiill  towards- 
 him.  And  wherefore  did  he  thus  regard  him  ? 
 It  was  not  becaufe  there  was  fomethinjr  natu- 
 rally  good  in  his  temper  and  condud:;  for 
 when  he  fpeaks  of  himfelf,  he  fcts  forth  his 
 depraved  ftate  in  its  odious  colours.  ''  I  was 
 **  a  blafphemer,  a  perfecutor,  and  injurious^ 
 ''  but  I  obtained  mercy,  becaufe  I  did  it  igno- 
 **  rantly  in  unbelief;"  not  that  his  ignorance 
 and  unbelief  are  mentioned  as  the  reafon  of 
 his  obtaining  mercy  ;  but  the  meaning  is,  he 
 was  a  fubjed  capable  of  mercy,  becaufe  he  had 
 not  committed  the  unpardonable  fm.  And 
 then,  in  the  next  verfe,  he  admires  and  adores 
 the  fuprcme  caufe  of  his  falvation.     "■  The 
 
 "  c;rac* 
 
31^  The  Love  of  Chrift. 
 
 ^'^  grace  of  our  Lord  was  exceeding  abundant 
 "  with  faith  and  love,  which  is  in  Chrift  Je- 
 *'  fus."  He  plainly  faw,  that  this  grace,  this 
 love  was  felf  moved ;  and  he  mentions  it  for 
 the  encouragement  of  others,  who  behold 
 themfdves  guilty,  vile,  and  wretched,  Let 
 none  defpair  of  mercy,  when  fuch  an  one  as 
 Saul  of  Tarfus,  the  chief  of  fmners,  was  called 
 hy  grace. 
 
 Now  though  none  here  prefent  may  have 
 been  fuffered  to  go  to  fuch  a  length  in  ini- 
 quity, yet  thofe  of  you  who  know  the  love  of 
 Chrift,  are  aflured  that  it  is  not  caufed  by 
 worth inefs  that  is  in  you.  God  fays  of  the 
 people  of  Ifrael,  that  '^  he  did  not  id  his  love 
 *'  upon  them,  becaufe  they  were  more  or 
 •'  mightier  than  others,  but  becaufe  he  loved 
 "  them."  And  our  Lord  faid  to  his  difciples, 
 "  Ye  have  not  chofen  me,  but  I  have  chofen 
 '*  you.*'  "  Thou  waft  in  thy  blood,  when  he 
 '*  faid  unto  thee,  live.  And  when  he  pafTed  by 
 *•  thee,  and  looked  upon  thee,  behold  thy  time 
 '*  was  a  time  of  love,"  free  on  his  part,  and 
 unmerited  on  thine. 
 
 4.  It^ 
 
The  Love  of  Chrijl.  31/ 
 
 4.  It  is  love,  \^■hich  is  peculiar   and  diftin- 
 guilhing  in  its  objects. 
 
 When  the  apoftic  fays,  ''  he  loved  w^/'  it 
 carries  with  it  the  idea  of  diflincflion.     And 
 indeed  it  would  have  afforded  him  no  confola- 
 tion,   to   have  been  regarded  by  Chrift  in  a 
 manner  not  different  from   them  who  die   in 
 their  fms.     But  he  fpeaks  of  a  peculiarity  in 
 Jiis  love.      Our  Lord,  if  he   had   thought  fit, 
 might  have   fet  his  love  on  the  human  race, 
 and   prevented  the  dcftru(5tion  of  every  one. 
 On  the  other  hand,   he  might  hS"ve  left   all 
 mankind  to  perifli  in  the  ftate  of  fm  and  mi- 
 fery,  into  which  they  had  brought  themfclves, 
 and  have  made  the  fallen  angels  the  objc<fts  of 
 his  favour.  Bat  "  he  will' have  mercy  on  whom 
 "  he   will  have   mercv."     "  Chrift  loved  the 
 '^  church,"  we  arc  told,  "  and  gave  himfelf  for 
 *'  it."     By  the  church,  muff  be  undcrftood  a 
 certain  number  of  mankind  in  diftiniflion  from 
 all  others,  called  ''the  church  of  the  firfl-born, 
 "  whofe  names  are  written  in  heaven."    Were 
 it  not  for  this  diftini^tion,  how  could  any  be- 
 lievers fay  with  holy  admiration,  *'  Lord,  hov^r 
 
318  The  Love  of  Chrijl. 
 
 *'  is  it,  that  thou  wilt  manifeft  thyfelf  to  us, 
 *'  and  not  unto  the  world  ?" 
 
 5.  It  is  a  love  without  change,  and  without 
 end* 
 
 Some  have  been  fo  rude  in  their  fpeech,  as 
 to  fay,  that  for  Chrift  to  love  tlie  fame  perfons 
 at  all  times,  is  the  efFc(51:  of  a  blind  fondnefs  for 
 them.  Such  perfons  Ihould  confider,  that 
 they  compare  the  love  of  God  our  Redeemer 
 with  the  affection  of  a  frail,  fniful  creature.  A 
 creature's  affection  is,  like  himfelf,  mutable ; 
 but  the  love  of  the  Son  of  God  muft  be,  like 
 himfelf,  immutable.  It  is  true  ;  even  where 
 he  bears  the  greateft  complacency,  he  expreifes 
 alfo  a  paternal  difpleafure.  He  cannot  love 
 the  faults  and  folUes,  the  fins  and  provocations 
 of  his  ovvTi  peculiar  people.  So  far  from  it, 
 they  arc  more  aggravated,  and  more  difplcaf- 
 ing  to  him,  than  the  iniquities  of  others ;  and 
 a  variety  of  w^ays  Jie  takes  to  teftify  his  holy 
 anger.  But  "  though  he  wall  vifit  their  ini- 
 *'  quities  with  a  rod,  and  their  traufgrefTions 
 *'  with  ftripes,  his  loving-kindnefs  he  will  not 
 
 ''  utterly 
 
The  Love  of  Qhrift,  319 
 
 '*  \itterly  take  from  them,  nor  fuffcr  his  faith- 
 "  fulnefs  to  fail."  Peter  was  permitted  to 
 fall ;  but  he  rofc  again,  for  "  the  Lord  turned 
 *'  and  looked  upon  him  /*  and  that  was  a  look 
 of  love.     Once  more, 
 
 0.  The  love  of  the  Son  of  God  Is  fruitful, 
 operative,  and  efficacious. 
 
 One  chrilliak  may  love  another,  and  }^t 
 may  not  be  capable  of  giving  him  the  affiil* 
 ance  which  is  required  in  a  time  of  nccellity. 
 Indeed,  wherever  there  is  a  genuine  affccfiion, 
 it  will  not  lie  dormant  and  inadlive,  but  on 
 proper  occafions  it  will  be  exerted.  To  what- 
 ever lengths  human  love  may  be  carried,  it  is 
 not  to  be  brought  in  competition  with  the  love 
 of  Chrift,  which  has  been  dcmonflrated  in  do- 
 ing the  greateft  acts  of  kindncfs,  and  %vhich  is 
 ready  to  break  through  the  ftrongcft  oppofi- 
 tion,  to  relieve  and  help  its  obje(fb.  This 
 leads  me  to  confider. 
 
 Thirdly,  That  wonderful  cxpreffion  and 
 evidence  of  the  love  of  Chrift;  the  gift  of 
 himfelf, 
 
 "He. 
 
320  The  Love  of  Chrtft. 
 
 "  He  loved  me,"  fays  the  apoftle,  '*  and 
 ^^  gave  htmfelf  for  me."  Never  can  love  be 
 carried  higher  ;  for  no  greater  gift  could  ever 
 be  given.  The  word  is  the  fame  which  is 
 ufed,  when  applied  to  the  adl  of  God  the  Fa- 
 ther concerning  Chrift  ;  **'  he  was  delivered  (ot 
 "  our  offences,"  given  up  in  a  judicial  manner. 
 In  many  other  paifages  Chrifl:  is  ilyled  the 
 gift  of  God ;  but  in  our  text  he  is  Ipoken  of 
 as  one  who  gave  himfelf.     This  fuppofes, 
 
 1.  That  he  became  incarnate. 
 
 He  that  was  in  the  "  beginning  with  God, 
 "  and  was  God,  was  made  flefli,  and  dwelt 
 '*  among  us."  The  human  nature  which  fmned, 
 he  afiumed  into  a  perfonal  union  with  the  di- 
 vine. There  was,  however,  no  contagion  upon 
 it,  for  "  he  was  holy,  harmkfs,  undefiled,  and 
 '*  feparate  from  fmners."  Yet  he  was  fent  "  in 
 "  the  likenefs  of  fmful  flefli,"  that  the  nature 
 which  had  fmned  might  iliffer.  This  expref- 
 •iion,  that  he  gave  himfelf,  informs  us, 
 
 2.  That  he  was  Lord  of  himfelf. 
 
 .As 
 
The  Love  of  Qhrtjl.  321" 
 
 As  he  was  entirely  free,  whether  he  would 
 dwell  with  men  upon  earth,  {{^  the  life  that 
 he  lived  was  abfolutcly  his  ow^n  property. 
 "  No  man,"  faid'he,  *'  taketh  it  from  me,  but 
 *'  I  lay  it  dow^n  of  myfelf ;  I  have  power  to 
 *'  lay  it  down,  and  I  have  power  to  take  it 
 *'  again."  But  herein  his  love  appeared,  that 
 "  he  gave  his  life  a  ranfom  for  many." 
 
 3.  His  giving  himfelf  contains  in  it  the  fur- 
 render  he  made  of  himfelf  as  a  facrifice  in  the 
 room  of  fmners. 
 
 Under  the  law  the  priefls  and  the  facrificcs 
 were  di{l:in<fl  things  ;  but  herein  the  antitype 
 excels ;  for  Chrill  offered  himfelf.  And  in- 
 deed, if  he  had  prefented  any  thing  befides,  it 
 would  not  have  proved  an  equivalent. 
 
 It  is  neceffary  to  obferve,  that  in  order  to  his 
 being  a  facrifice  for  fm,  he  mufb  be  found  in 
 the  -place  of  fmners  ;  not  perfonally  guilty, 
 but  as  having  fin  imputed  to  him  ;  which  is 
 the  meaning  of  thofe^expreffions,  *'  The  Lord 
 **  laid  on  him  the  iniquity  of  us  all.  He  was 
 '*  made  fin  for  us,  w^ho  knew  no  fm."     He 
 
 y  voluntarily 
 
332  The  Love  of  Chrlft. 
 
 voluntarily  prefented  himfelf,  his  foul  and 
 body,  as  a  fin-offering  to  the  Divine  Juftice  in 
 the  room  of  the  guilty.  When  it  is  faid  in 
 the  text,  "  he  gave  himfelf  for  me,"  and  in 
 other  places,  "  he  laid  down  his  life  for  us,"  it 
 cannot  fignify  merely,  that  he  died  to  free  us 
 from  fome  evil,  and  to  procure  us  fome  be- 
 nefit;  which  is  all  the  fenfe  given  by  fome 
 commentators.  But  the  apoftle  leads  our 
 thoughts  to  a  proper  fubftitution ;  not  for  our 
 good  merely,  but  in  our  ftead,  denoting  a  vica- 
 rious punifhment  which  our  Lord  fuffered. 
 Here  then  is  love  to  be  admired  to  eternity, 
 that  the  Son  of  God  in  human  nature  iliould 
 give  himfelf  an  offering  and  a  facrifice  to  God 
 for  a  fweet-fmelling  favour. 
 
 One  thing  more  is  to  be^obferved,  and  that 
 is. 
 
 Fourthly,  The  appropriating  fenfe  of  the 
 love  of  Chrift,  with  which  the  apoffle  was  fa- 
 voured. 
 
 He  was  not  only  affured  of  the  truth  of  the 
 dodrine,  that  "  Chiiff  loved  the  church,  and 
 
 "  gave 
 
The  Love  of  CJirj/l,  323 
 
 "  gave  himfelf  for  it ;"  but  he  was  afiurcd  of 
 the  application  of  it  to  himfelf.  Here  I  fhall 
 jufl  mention, 
 
 1.  That  fuch  a  pcrfonal  perfuafion  of  our 
 intereft  in  Chrift  is  not  efTential  to  faith. 
 
 It  is  impofTiblc  to  recommend  what  fomc 
 good  men  have  faid  on  this  fubjccS.  Their 
 notion  of  faith  is,  that  it  is  an  afTurancc  of 
 Ciod's  love  to  me,  or  that  Chrifl  gave  himfelf 
 for  me  ;  and  yet  they  will  fpeak  of  doubting 
 believers.  But  if  faith  and  aiTurance  be  the 
 fame  thing,  then  to  doubt  is  to  lofe  all  faith, 
 and  become  an  unbeliever.  Whereas  our 
 Lord  faid  to  Peter,  *'  O  thou  of  little  faith, 
 *'  wherefore  didft  thou  doubt  ?"  He  had  true 
 faith,  though  it  was  but  fmall.  Many  partake 
 of  "  a  good  hope  through  grace,"  who  are  not 
 arrived  yet,  and  perhaps  never  may  in  this  life 
 attain  to  a  fettled  perfuafion  of  their  intereft 
 in  the  love  and  death  of  Chriil.    Neverthelefs, 
 
 2.  Aflurance  is  an  attainable  privilege. 
 
 ¥2    .  This 
 
324  The  Love  of  Cliriji, 
 
 This  is  evident  from  a  great  variety  of  paf- 
 fages.     Not  only  was  this  the  experience  of 
 the  apoftles  ;    it  was  enjoyed  by  many  in  the 
 primitive  times.     The  reafon  why  it  is  not  fo 
 common  among  believers  now  as  it  was  then, 
 is  becaufe  there  is  fo  much  conformity  to  the 
 world.     And  the  more  there  is  of  that  temper 
 and  condud:,  the  lefs  is  the  heart  difpofcd  to 
 feek  the  things  that  are  above.     Another  rea- 
 fon is,  becaufe  the  duties  of  felf-examination 
 and  meditation  are  fo  greatly  neglected.  Some 
 who  once  experienced  this  privilege  of  know- 
 ing their  intereft  in  Chrift,  are  now  at  a  lofs 
 and  in  doubt  concerning  it,  and  are  ready  to 
 fear,  that  they  have  deceived  themfelves ;  while 
 there  are  others,  who  go  on  their  way,  "  rcjoic- 
 *^  ing  in  Chrift,  and  having  no  confidence  in 
 '^  the  fle/h.*" 
 
 Such  a  comfortable  perfuafion  is  certainly 
 defireable,  and  ought  to  be  endeavoured  after. 
 If  there  are  any  of  you,  my  friends,  who  are  de- 
 firous  of  knowing  whether  the  Son  of  God  has 
 loved  you,  and  given  himfelf  for  you,  I  would 
 attempt  to  refolve  it  by  afkinsc, 
 
 (i.)Do 
 
The  Love  of  Chr'ijl.  325 
 
 (l .)  Do  you  love  him  ? 
 
 You  will  think  with  pleafure  on  him.  Your 
 defires  will  be  to  his  name,  and  the  remem- 
 brance of  him.  And  you  wall  mourn  his  ab- 
 fcncc,  as  your  greatcft  afflicftion.  If  you  have 
 a  fmcerc  and  cordial  love  to  him,  there  is  no 
 reafon  to  doubt  of  his  love  to  you  ;  for  your's 
 is  but  a  fpark  of  his  own  kindling.     Again, 
 
 (2.)  Have  you  given  yourfelf  to  him  ? 
 
 If  fo,  it  is  a  fure  token,  that  he  gave  himfelf 
 for  you.  In  all  things  he  ought  to  have  the 
 pre-eminence.  And  if  you  are  enabled  to  pre- 
 fer him,  fo  as  to  adore  his  perfon,  to  admire 
 his  condefcenfion,  to  truil  in  his  rightcoufnefs, 
 and  to  walk  in  his  ways,  thus  making  a  fur- 
 render  of  yourfelf  to  the  Lord,  you  may  con- 
 clude, that  he  gave  himfelf  for  you.  Unfpeak- 
 ably  miferablc  are  they,  who  care  for  none  of 
 thefe  things,  who  arc  indifferent  to  Chrift,  and 
 negligent  of  their  own  falvation.  But  un- 
 Ipeakably  happy  are  they,  who  have  a  part  and 
 portion  in  him. 
 
 Y  3  This 
 
326  The  Love  of  Chriji, 
 
 This  is  a  fubje(5l  that  affords  matter  for 
 fuitable  meditation  at  the  Lord's  table.*  There 
 the  love  of  Chrift  is  in  a  particular  manner  re- 
 vealed in  giving  himfelf  up  to  the  ihameful 
 and  painful  death  of  the  crofs.  And  there  we 
 ought  to  exercife  our  thoughts  upon  it,  as  it 
 was  fixed  on  fuch  undeferving  objects  as  we 
 are.  And  if  the  Holy  Spirit  fhed  this  love  in 
 our  hearts,  we  fhall  then  join  in  that  doxology, 
 "  Unto  him  that  loved  us,  and  wafhed  us  from 
 "  our  fms  in  his  own  blood,  be  glory  and  do- 
 "  minion  for  ever  and  ever."     Amen. 
 
 *  This  fermon  was  preached  on  a  facramental  occafion. 
 
THE  DUTY  OF  SELF-DEDICATION. 
 
 SERMON    XIV.* 
 
 PROV.   XXIII.  20 
 
 j^fy  fo7i  give  me  thine  heart — 
 
 WERE  we  to  look  back,  and  take  a  view 
 of  the  benefits  which  the  Lord  con- 
 ferred on  us  the  year  paft,  our  deUverances  and 
 comforts,  how  numerous  and  various  would 
 they  appear  !  Our  wants  may  have  been  very 
 preffing,  our  afflictions  painful  and  grievous. 
 Neverthelefs,  "  he  has  granted  us"  not  only 
 *^  life,"  but  "  favour,  and  his  vifitation  hath 
 *'  prefervcd  our  fpirits."  Through  whatever 
 channel  our  mercies  flow,  God  is  the  fpring. 
 We  arc  indebted  to  him  as  the  fupreme  caufc, 
 and  therefore  ought  to  keep  up  a  fenfe  of  our 
 obligations.     This  being  the  cafe,  it  is  incum- 
 
 *  This  fcnnon  was  preached,  chiefly  to  the  young,  Jan.  1, 
 
 Y  4  bent 
 
328  The  Duty  of  Self-Dedkatton.  . 
 
 bent  on  us  to  enquire,  what  returns  we  have 
 made.  "The  fcripture  enjoins  it  on  children, 
 not  only  to  honour  and  obey  their  parents,  but 
 alfo  to  requite  them ;  that  is,  that  they  do 
 their  utmolt  to  make  them  amends  for  their 
 care,  their  kindnefs,  and  their  expence,  in 
 bringing  them  up.  What  acknowledgments 
 then  muft  be  due  to  out  Father  in  heaven,  for 
 the  bounties  and  bleffings,  which  he  hath 
 conferred  on  us,  from  our  birth  to  this  day 
 without  intermiffion  !  It  is  indeed  impoffible 
 to  make  him  recompence.  Yet,  as  he  has 
 granted  us  all  we  poflefs,  what  lefs  can  we 
 render  and  furrender  to  him,  than  that  which 
 he  requires  in  the  palTage  I  have  read,  ''  My 
 *'  fon  give  me  thine  heart." 
 
 We  are  to  take  thefe  words  as  fpoken,  not 
 merely  by  Solomon,  but  by  the  Lord  himfelf. 
 And  the  manner  in  which  he  fpeaks  carries  with 
 it  both  love  and  authority.  I  lliall  confider  the 
 ■pafTage,  as  the  injunction  which  God  our  hea- 
 venly Father  delivers  to  all  who  make  a  pro- 
 feffion  of  his  name.  It  is  as  if  he  had  faid, 
 "  Do  you  call  me  your  Father  }  Then  feeing 
 *'  you  account  yourfelves  my  children^  I  have 
 
 "  this 
 
The  Duty  of  Self-Dedicathn.  329 
 
 •'  this  equitable  demand  upon  each  of  yoa  : 
 **  my  fon,  my  daughter,  give  me  thine  heart." 
 In  treating  on  the  paiTage,  I  fliall  obferve. 
 
 First,  What  it  is  which  the  Lord  claims; 
 the  heart. 
 
 Secondly,  Upon  what  foundation  his 
 claim  is  built,  or  what  right  and  authority  he 
 has  to  demand  it.     More  particularly. 
 
 Thirdly,  What  is  comprehended  in  our 
 giving  the  heart  unto  him.     And, 
 
 Fourthly',  The  manner  and  time  in  which 
 this  is  to  be  done. 
 
 First,  What  it  is  wdiicli  the  Lord  claims  ; 
 the  heart. 
 
 He  might  have  faid,  "  Give  me  thy  fub- 
 •*  ftance."  And,  indeed,  this  he  does  call  for 
 in  other  pailagcs  of  fcripture.  *^  Honour  the 
 "  Lord  with  thy  fubftance,  and  with  the  iirft 
 *'  fruits  of  all  thine  increafe,"     It  is  true,  he 
 
 does 
 
330  The  Duty  of  Self-Dedication. 
 
 does  not  need  it  for  himfelf.  But  there  is  a  ne- 
 ceility,  that  his  gofpel,  and  his  intereft,  and  his 
 poor  people  be  fupported  by  it.  And  what  is 
 done  for  that  purpofe,  he  reckons  as  done  to  , 
 himfelf.  He  might  have  faid,  "  Give  me  thy 
 *'  time."  And  thus  he  does  in  effe<5l  fay  in 
 other  places,  where  wx  are  commanded  to 
 **  redeem  the  time,  becaufe  the  days  are  evil." 
 It  is  not  to  be  w^aftcd  in  idlenefs  and  fmful  gra- 
 tifications, but  laid  out  and  improved  for  his 
 fervice  and  glory,  in  our  partifcular  callings  and 
 ftations.  He  might  have  faid,  "  Give  me  thy 
 *■'  deareil:  relatives  and  comforts."  And  thefe 
 alfo  in  effe6l  he  requires,  wdien  he  commands 
 us  to  "  hate  father  and  mother,  wife  and  chil- 
 *'  dren,  brethren  and  fillers,"  in  comparifon  of 
 him.  He  ordered  Abraham  to  'furrender  his 
 •beloved  fon  Ifaac,  to  part  wifh  him  as  a  devot- 
 ed facrifice.  The  Lord  intended  it  to  be  a 
 trial  of  his  faith.  The  patriarch  being  fully 
 perfuaded  it  was  a  revelation  from  heaven, 
 made  no  hefitation.  An  example  to  us,  wil- 
 Inigly  to  refign  our  deareft  earthly  comforts, 
 ■whenever  God  in  his  providence  calls  them 
 from  us.     Farther,  the  Lord  might  have  faid, 
 
 "  Give 
 
The  Duty  of  Self-'Dedkai'ion,  331 
 
 *'  Give  mc  thine  own  life."  And  fo  he  does. 
 '*  If  any  man  come  to  me,  and  hate  not  his 
 '*  own  Hfe  alfo,  he  cannot  be  my  difciple." 
 
 But  here,  in  the  text,  he  fays,  "  Give  me 
 "  thine  heart."  Surely  this  includes  every 
 thing.  P'or  if  we  give  him  this,  we  confecrate 
 to  him  our  fubftance,  be  it  little  or  much,  our 
 time,  our  comforts,  and  our  life.  My  mean- 
 ing is,  we  fliall  be  willing,  that  everything  we 
 are  and  have,  be  at  his  difpoflil,  and  be  put  to 
 the  ufc  for  w  hich  it  was  defigned. 
 
 Now  when  the  Lord  requires  the  heart,  or 
 the  foul,  it  cannot  be  to  the  exclufion  of  the 
 body,  any  more  than  when  we  are  commanded 
 *^  to  prefcnt  our  bodies  to  him,"  it  is  to  the 
 exclufion  of  our  fouls.  So  that  the  claim  he 
 has,  is  to  our  whole  fclves.  Refis^n  to  mc 
 thine  undcrftanding,  judgment,  and  confci- 
 ence  ;  thy  memory,  will,  and  affedions.  Give 
 me  thy  dcfires  and  inclinations ;  thy  trufl, 
 love,  and  delight.  Give  me  thine  eyes,  thy 
 tongue,  thine  hands,  and  feet.  Or,  as  the  apof- 
 tle  fays,  *'  Yield  yourfclves  to  God,  and  your 
 *'  members  as  inftrumcnts  of  righteoufnefs  un- 
 
 "  to 
 
332        '  The  Duty  of  Self -Dedication. 
 
 "  to  him."  We  are  not  to  withhold  any 
 power  or  faculty  from  him.  Well  then,  let 
 us  ferioufly  think  of  this  matter  as  of  the  high- 
 eft  moment,  that  our  religious  profeffion  in  the 
 account  of  God  pafTes  for  nothing,  unlefs  the 
 heart  be  given  to  him.  "  Be  not  deceived,  God 
 ''  will  not  be  mocked."  What  is  friendlhip 
 among  men,  if  fmcerity  and  fidelity  be  not 
 the  ground  of  it  ?  And  what  avail  the  reli- 
 gious duties  we  perform,  if  the  heart  be  not 
 devoted  to  God  ?  Of  how  many  may  that 
 complaint  of  old  be  made  now,  "  This  people 
 *'  draw  near  me  with  their  mouth,  and  with 
 *'  thei?  lips  do  honour  me,  but  have  removed 
 "  their  heart  far  from  me."  And  how  dread- 
 ful is  that  denunciation,  "  Curfed  be  the  de- 
 *^  ceiver,  who  hath  in  his  flock  a  male,  and 
 **  voweth  and  facrificeth  xmto  the  Lord  a  cor- 
 **  rupt  thing." 
 
 We  *come  this  day  to  the  worlhip  of  God, 
 and  he  requires  the  foul  in  every  part  o£  that 
 worfiiip.  Singing  his  praifc,  calling  on  his 
 name,  hearing  his  word,  and  approaching  his 
 table  ;  what  is  all  this  but  bodily  exercife  ;  a 
 mere  carcafe,  unlefs  the  heart  be  employed  > 
 
 It 
 
The  Duly  of  Self-Dedtcatwn.  333 
 
 It  is  one  thing  to  have  impertinent  thoughts 
 enter  the  mind,  which  a  trifling  incident  may 
 fometimes  occaiion  ;  and  another  thing  to  al- 
 low and  indulge  fuch  thoughts.  If  the  heart 
 be  wanting,  the  proteffion  is  empty.  To  pre- 
 fent  the  body  without  the  foul,  is,  as  one  ob- 
 ferves,  to  offer  to  God  a  fkin  for  a  facrifice,  a 
 thing  unworthy  his  infinite  Majefty.  Yea,  it 
 is,  as  the  prophet  Hofea  fays,  '*  compafTmg 
 "  God  about  with  lies.*'  Without  the  heart 
 the  tongue  is  a  liar  ;  and  the  greatcft  zeal  dif- 
 fcmbling  with  God.  Let  us  ferioufly  think 
 on  this  matter,  that  as  the  Lord  calls  for  the 
 heart,  it  is  reafonable  that  we  give  it  him. 
 Whether  you  be  in  the  prime  of  life,  or  in  ad- 
 vanced years,  hearken  to  his  voice  ;  and  be  af- 
 fured,  that  it  is  the  voice  of  a  father  and  a 
 friend,  and  not  of  an  enemy. 
 
 Secondly,  Upon  what  foundation  doth 
 the  Lord  claim  the  heart  ?  Or,  w^hat  right 
 and  authority  has  he  to  require  it  ? 
 
 The  heart  or  foul  of  man,  w^hich  in  Para* 
 dife  was  the  temple  of  God,   the  feat  of  hi^ 
 
 prcfence. 
 
334  The  Duty  of  Self-Dedkatlon, 
 
 prefence,  and  wholly  devoted  to  his  fer\  ice,  is^ 
 by  the  fall,  become  the  receptacle  of  every 
 thing  that  is  vile,  noxious,  and  polluted.  It 
 is  alienated  from  him.  But,  becaufe  of  its 
 native  dignity  and  immortality,  many  put  in  a 
 claim  to  it.  The  flcfli,  fatan,  and  the  vs^orld 
 have  their  feveral  pretenfions :  and  however 
 oppofite  they  may  feem  to  each  other,  yet 
 they  are  all  confederate  in  this  point.  It  may 
 be  illuflratcd  by  what  we  read  in  Pfalm  Ixxxiii. 
 where  there  is  an  account  of  many  nations, 
 ■whofe  interefts  clafli  with  each  other,  and  yet, 
 every  one  joined  in  a  league  to  feize  the  Ifrael 
 of  God.  The  aim  and  intention  of  fm,  fatan, 
 and  the  world,  is  to  get  poffcffion  of  the  foul, 
 that  they  may  make  it  their  prey.  But  amidft 
 thefe  contenders,  the  Lord  himfelf  fteps  in 
 with  his  challenge.  The  demand  which  he 
 makes  is  legal.  His  right  and  title  are  found- 
 ed upon  equity.  He  can  fay,  what  none  of 
 his  competitors  can,  and  he  fpeaks  the  lan- 
 guage of  an  abfolute  fovereign,  ^'  Behold,  all 
 "  fouls  are  mine :  as  the  foul  of  the  Father,  fo 
 "  alfo  the  foul  of  the  fon  is  mine."  And  the 
 ground  of  this  claim  is. 
 
 That 
 
The  Duty  of  Self-Dedicat'ion.  335 
 
 That  he  is  our  Maker.  Being  the  Father  of 
 our  fpirits,  and  the  former  of  our  bodies,  there- 
 fore he^muft  be  our  owner.  On  this  footing  he 
 has  the  fupreme,  and  indeed  the  fole  authority 
 to  claim  us.  Being  the  objects  of  his  creating 
 power,  we  are  therefore  his  property. 
 
 Another  thing  which  gi\es  him  a  right  and 
 title  to  be  our  pofTeiTor,  is  his  providential  cure 
 and  goodnefs.  We  may  fay  with  David,  ^'  By 
 *'  thee  have  I  been  holden  up  from  the  womb. 
 *'  Thou  art  he  that  took  me  out  of  my  mo- 
 ''  ther's  bowels  ;  my  praife  fliall  be  continually 
 ''  of  thee."  Notwithftanding  the  folicitude  of 
 parents  and  friends  in  the  younger  part  of  life, 
 it  was  the  Lord  himfclf  who  fupported  and 
 guarded  us  in  the  various  dangers  and  difafters 
 to  which  we  were  expofcd,  and  opened  his 
 hands  to  fupply  our  numerous  wants.  Every 
 thing  that  tends  to  preferve  life,  and  render 
 it  comfortable,  proceeds  from  him,  the  fourc& 
 and  fountain. 
 
 Seeing  then,  that  we  can  call  nothing  our 
 own  with   rcfpcd   to  God,  what  can  be  more 
 
 evident. 
 
ZZQ         The  Duty  of  Self-Dedication. 
 
 evident,  than  that  he  has  an  unalienable  title 
 to  us  ?  And  upon  this  ground  he  may  juftly 
 fay,  "  Give  me  thine  heart." 
 
 Above  all,  he  has  a  peculiar  intereft  in  the 
 obje<5ls  of  redeeming  love  and  regenerating 
 grace.  And  therefore  the  apoftle  fays,  *'  What, 
 **  know  ye  not,  that  your  body  is  the  temple 
 **  of  the  Holy  Spirit,  which  is  in  you,  which 
 "  ye  have  of  God  ?  And  ye  are  not  your  own, 
 **  for  ye  are  bought  with  a  price.  Therefore 
 "  glorify  God  in  your  body,  and  in  your  fpirit, 
 '*  which  are  God's."  He  has  a  fpecial  claim 
 to  fuch  perfons  ;  and  this  is  the  foundation  of 
 it,  "  the  Lord  Jefus  gave  himfclf  for  them," 
 end  gives  himfelf  to  them.  He  redeemed  them 
 out  of  the  hands  of  their  enemies,  and  makes 
 himfelf  over  to  them  in  ^n  everlafting  cove- 
 nant. Upon  all  thefe  accounts  we  are  bound 
 to  give  ourfelves  to  him.  I  proceed  more  par- 
 ticularly to  lliew. 
 
 Thirdly,  What  is  implied  In  the  giving  of 
 our  hearts,  or  whole  felves  to  the  Lord.  Thefe 
 two  things  are  to  be  premifed  : 
 
 l.That 
 
The  Duty  of  Sclf-Dedkatmt.  337 
 
 1.  That  naturally  we  are  revolters  from 
 God,  and  withhold  from  hini  that  which  is  his 
 duci 
 
 *'  We  have  all  gone  aftray,  like  loft  fheep, 
 **  and  every  one  has  haftened  to  his  own  way.'* 
 The  original  apoftacy  is  univerfal.  What  is 
 faid  of  myftical  Babylon,  is  applicable  to  ouf 
 whole  nature,  "  It  is  fallen,  it  is  fallen."  The 
 word  is  doubled,  to  aflure  us  of  the  thing ;  it 
 is  repeated,  to  inform  us  of  the  greatnefs  of  the 
 fall.  And  it  may  alfo  admit  of  this  con- 
 ftru(5lion,  fallen  from  God  by  fin,  and  fallen 
 into  ruin  and  mifery.  That  charge  belongs 
 to  us  all  as  fmners.  "  This  people  have  a  re- 
 "  volting  and  rebellious  heart ;  they  are  re- 
 **  volted  and  gone."  So  that  when  the  Lord 
 calls  us  by  his  word  "  to  return  to  him,"  we 
 anfwer,  in  the  pride  and  ftoutnefs  of  our 
 hearts,  "  We  have  loved  idols,  and  after  thenl 
 "  we  will  go." 
 
 Is  it  not  an  ad;  of  dillidnefty  among  men,  to 
 refufe  to  deliver  up  another's  property,  when  it 
 is  legally  required }  Such  diflionefty  are  v/e 
 all  chargcabljc  with  towards  God.   He  requires 
 
 Z  our 
 
338  The  Dtffy  of  Self-Dedkatmt, 
 
 our  hearts,  but  we  unjuftly  detain  them.  And 
 that  which  is  an  aggravation  of  our  crime  is,  we 
 give  them  into  the  hand  of  an  implacable  ene- 
 my. Is  not  the  greateft  injuftice  committed, 
 when  a  wife  treacheroufly  departs  from  her 
 hufband  ?  Such  injuftice  are  we  chargeable 
 with,  by  dealing  thus  treacheroully  with  God. 
 The  idolatry  of  the  jews  is  reprefented  as  fpi- 
 ritual  adultery,  and  therefore  the  Lord  fays  th  us 
 to  them,  "  Thou  haft  difcovered  thyfelf  to  an- 
 "  other  than  me,  and  art  gone  up."  The 
 heart  of  an  adultercfs  being  alienated  from 
 her  hufband  is  given  to  another.  So  by  giving 
 our  hearts  away  from  God  to  the  world,  we 
 are  guilty  of  fpiritual  adultery.  And  to  fuch 
 are  thofe  words  direcfted,  "  ye  adulterers  and 
 *'  adultereftes ;"  ye  w^ho  have  departed  from 
 God,  and  prefer  the  promts  and  pleafures  of 
 the  world  before  him ;  ''  know  ye  not  that 
 *'  the  friendftiip  of  the  world  is  enmity  with 
 "  God  ?  Whofoever,  therefore,  will  be  a 
 "  friend  of  the  world,  is  the  enemy  of  God." 
 This  being  the  cafe,  and  the  charadcr  of  us 
 all  by  nature,  is  it  not  aftonifhing  goodncfs  in 
 God,  that  notwithftanding  filch  perfidy  and 
 ingratitude,  he  calls  to  us  to   "  give  him  the 
 
 "  heart  r" 
 
The  Duty  of  Sclf-Dedlcation.  33Q 
 
 *'  heart  ?"  "  Thou  haft  played  the  harlot 
 "  with  rnany  lovers  ;  yet  return  again  to  me, 
 "  faith  the  Lord."  We  may  fay  here,  as  it  is 
 faid  in  another  instance,  ''  This  is  not  the 
 "  manner  of  men,  O  Lord  God  !" 
 
 2.  In  order  to  the  giving  of  ourfelves  to  the 
 Lord,  it  is  ncceflary,  that  our  underftandings 
 be  enliofhtened  bv  him,  and  our  wills  inclined 
 to  him. 
 
 It  is  our  great  mercy,  that  the  mlniflry  of 
 the  word  is  from  year  to  year  continued  among 
 us,  whereby  we  arc  inil:rud:ed,  cautioned,  and 
 admoniflied.  But  oblcrvation  and  experience 
 awfully  teftity  the  blindnefs  and  perverfenefs 
 of  human  nature.  If  you  know,  in  a  fpiritual 
 fenfe,  any  thing  of  yourfclf,  you  are  fenfible  of 
 the  neceffity  of  the  enlightening  and  renewing 
 influence  of  the  Holy  Spirit,  to  accompany  the 
 word  ;  that  when  the  Lord  fays,  ^'  Give  me 
 '^  thine  heart,"  he  would  fhew  you,  that  it  is 
 your  indifpenfable  duty,  and  excite  you  to  the 
 performance  of  it.  *'  His  people  arc  a  willing 
 "  people  only  in  the  day  of  his  power."  When 
 he  is  going  to  make  the  call  effccftual,  it  is  the 
 
 Z  2  birth 
 
340  The  Duly  of  Self-Dedication. 
 
 birth  of  his  promife,  and  the  fruit  of  his  grace. 
 Agreeable  to  what  the  Lord  fays,  "  Thou  flialt 
 "  not  play  the  harlot,"  thou  flialt  no  longer 
 depart  from  me,  "  and  thou  llialt  not  be  for 
 "  another  man,  fo  will  I  alfo  be  for  thee  ;" 
 that  is,  thou  flialt  return  to  me  in  a  way  of 
 duty,  and  I  will  return  to  thee  in  a  way  of 
 mercy. 
 
 But,  more  particularly,  in  giving  the  heart 
 to  the  Lord,  the  following  things  are  included, 
 
 1.  That  we  acknowledge  his  right  and  title 
 to  us. 
 
 Time  was,  wiicn  we  prad:ically  faid,  "  Our 
 "  lips  and  our  lives  are  our  own  ;  who  is  Lord 
 "  over  us  ?"  But,  by  his^wer  and  grace,  we 
 are  fully  convinced,  that  he  has  an  unqueftion- 
 able  claim  to  us.  We  believe,  and  are  fure, 
 on  the  moft  folid  and  rational  grounds,  that 
 we  are  his  property,  and  not  our  own  ;  that 
 having  a  property  in  us,  he  has  therefore  do- 
 minion over  us.  By  giving  him  the  heart,  we 
 do  not  convey  or  transfer  a  right  to  him,  but 
 only  acknowledge    that   rigbt ;  that  his  fove- 
 
 reignty 
 
The  Duty  of  Self-Dcdkat'ion.  3  11 
 
 reignty  over  us  is  reafonable  and  juft.  We 
 may  lay  here,  as  David  did  in  another  cafe, 
 *'  Of  thine  own  have  we  given  thee."  Well 
 then,  as  \vc  are  to  "render  to  Cefar  the  ihings 
 "  that  are  Cefar' s,"  fo  we  are  to  ''  render  to  God 
 ''  the  things  that  are  God's."  God  is  the  Lord  of 
 confcience,  the  Lord  of  the  f  )liI  ;  and  there- 
 fore we  are  to  render  or  rcfcore  it  to  him. 
 
 2.  In  gi\ing  the  heart  to  God,  it  is  imphed, 
 that  we  difown  and  tbrfake  every  ri\al,  every 
 competitor. 
 
 It  is  impoffible  that  we  can  ferve  both  God 
 and  Mammon.  We  cannot,  properly  fpeak- 
 infic,  divide  the  heart  between  him  and  the 
 world.  He  will  have  the  whole  or  none,  ^y 
 renouncing  the  world,  is  not  meant  a  going 
 out  of  it.  Men  may  live  a  monaftic  and  moft 
 reclufe  life,  and  yet  be  under  the  power  of  a 
 carnal  mind.  To  renounce  the  world,  is  to 
 forego  an  inordinate  affedion  and  attachment 
 to  it ;  and  to  forfake  fm,  is  to  hate  it,  and  avoid 
 temptations  to  it.  Now,  it"  you  have  given 
 your  heart  to  the  Lord,  you  know  the  mcan- 
 ji)g  of  thefe  words   experimentally :  "  Other 
 
 Z  3  *'  lords 
 
342  The  Duty  of  Self-Dedication. 
 
 "  lords  befide  thee  have  had  dominion  over  us, 
 "  but  by  thee  only  vrill  we  make  mention  of 
 "  thy  name."  We  will  difcard,  through  aid 
 of  thy  fpecial  grace,  all  confidence  in  the  flefh, 
 and  make  the  Lord  alone  our  truft. 
 
 3.  To  give  the  heart  to  the  Lord,  is  to  confent 
 to  be  under  his  government,  willing  to  accept 
 him  as  our  ruler,  that  he  have  the  throne,  or 
 chief  place  within  us. 
 
 It  is  to  fet  your  love  upon  him  fupremely, 
 to  prefer  him  to  all  other  obje6ls.  "  Whom 
 "  have  I  in  heaven  but  thee,  and  there  is  none 
 
 "  uDon  earth  that  I  defire  befides  thee."     It  is 
 
 J. 
 
 the  fame  as  avouching  the  Lord  to  be  your 
 God ;  Father,  Son,  and  Spirit  to  be  your  co- 
 venant God,  your  Father,  fbur  Redeemer,  and 
 your  San6lifier.  He  is  chofen  and  accepted  by 
 you  as  your  Sovereign,  as  well  as  your  Saviour. 
 
 4.  To  give  him  your  heart,  is  to  fubmit  to 
 his  prefcriptive  and  providential  will. 
 
 Implicit  faith,  and  unlimited  obedience,  no 
 creature  has  authority  to  demand.     But  God 
 
 has 
 
The  Duty  of  Self-Dcdkation.  343 
 
 has  a  ri^fht  to  both.  He  has  revealed  nothins;  in 
 his  word  but  what  is  agreeable  to  his  6wn 
 pcrfeclion.  Whatever  docftrinc  he  publifhes, 
 is  Ix)  be  received  as  true  ;  and  whatever  duty 
 he  enjoins,  is  to  be  performed  as  good.  To 
 give  him  the  heart,  is  to  refign  ourfclves  to  his 
 condu6l,  to  be  willing  to  be  faved  in  his  own. 
 way,  and  willing  to  be  difpofed  of  in  provi- 
 dence as  he  thinks  fit.  And  whatever  trials 
 and  afflictions  we  may  be  called  to  endure,  and 
 whate-ser  duties  and  fervices  we  may  be  re- 
 quired to  perform,  this  is  the  language  of  our 
 fouls,  "  Here  are  we  ;  do  with  us  what  feems 
 *'  good  in  thy  fight ;  give  us  ability,  and  we 
 *'  will  do  thy  will."     I  come, 
 
 Fourthly,  To  confider  the  manner  and 
 the  time,  in  which  wc  are  to  give  the  heart  to 
 the  Lord. 
 
 1.  As  to  the  manner  in  which  w^e  are  to 
 do  it. 
 
 Your  heart  muft  be  given  to  him  with  a 
 believing  regard  to  Chrift  for  acceptance.     If 
 
 Z  4  we 
 
344  The  Duty  of  Self -Dedication, 
 
 we  be  accepted  of  God,  as  to  either  our  per- 
 foiis  or  fervices,  it  is  only  in  Cliriil  the  be- 
 loved. When  the  Lord  therefore  fays,  "  Give 
 "  mis  thy  heart,"  the  anfwer  fhould  be,  Lord, 
 I  am  guilty  and  polluted  in  thy  iight.  I  am 
 unholy  and  unw^orthy  to  come  unto  thee.  I 
 have  nothing  of  my  ow^n  to  recommend  me. 
 But,  in  the  name  of  the  Lord  Jefus,  I  here 
 prefent  my  all  to  thee.  Receive  me  gracioufly 
 fpr  his  fake.     Again, 
 
 The  heart  muil  be  given  to  him  wholly. 
 The  Lord  does  not  call  for  a  divided  heart ;  it 
 is  for  the  whole  of  ourfehes,  all  our  powers 
 and  members  ;  not  one  is  to  be  withheld  frun:^ 
 him.  To  make  a  referve  is  to  deal  deceitfully 
 •Viith  God,  and  hypocriiy  hisibul  hates.  The 
 meaning  is,  as  one  of  our  oM  divines*  expreffes 
 it,  "  Our  honouring,  loving,  and  delighting  in 
 "  creatures,  muft  be  an  honouring,  loving,  and 
 *'  delighting  in  God,  in,  and  for,  and  by  them ; 
 '*  as  they  come  from  him,  as  they  point  at 
 *'  him,  as  they  lead  to  him,  as  they  refemble 
 .'^'  him,  and  as  they  help  us  in  ferving  him." 
 
 *  Clarklbn. 
 
 2.  As 
 
The  Duty  of  Self-Dedication.         345 
 
 2.  As  to  the  time  when  we  are  to  give  our 
 Ixearts  to  the  Lord. 
 
 It  cannot  be  too  foon.     Here  is  a  call  to 
 you  who  are  in  the  younger  part  of  life.     You 
 who  are   unmindful  of  your   everlafting  con- 
 cerns, and  live  without  fccrct  prayer ;  to  whom 
 will  you  give  your  heart  ?    Will  you  give  it  to 
 the  world  ?     Can   the  world  fave  you  ?     No. 
 It  cannot  fatisfy.     You  are  furrounded  with 
 dangerous  temptations  ;    and  there  is  a  prone- 
 nels  in  you  to  comply  w^jth  them.     Your  ene- 
 mies will   tell  you,    that  it  is  time  enough  to 
 think  of  religion  ;   but  the  w^ord  of  God  lays, 
 "  Remember   thy  Creator  in  the  days   of  thy 
 ''  youth."     You  are  not  too  young  to  die,  and 
 death  may  fummon  you  on  a  fudden  into  et'er- 
 nity,  and   then  what   becomes   of  your  loul  ? 
 Now,  w  hile  it  is  called  to  day,  harden  not  your 
 hearts   againll   (rod ;  but   in   his  flrength  fet 
 about  the  great  work  of  felf-dedication.    Some 
 of  you  have   been  enabled,  through  grace,   to 
 give  yourfclves  already  to  the  Lord. 
 
 Finally.   Let  us  begin  the  year  with  God. 
 And  yet  you  cannot  but  know,  that  the  duty 
 
 ought 
 
340  The  Duty  of  Self-Dedication. 
 
 ought  to  be  frequently  repeated.  Yea,  it  is 
 required  that  you  dedicate  yourfelves  to  him 
 every  day.  You  are  prone  to  wander  from 
 him  ;  to  give  yourfelves  to  him  is  therefore  to 
 return  to  him. 
 
 Put  yourfelves  into  his  hands,  and  fay, 
 '•  Lord,  unite  our  hearts  to  fear  thy  name,  and 
 *'  eflabljfh  our  goings." 
 
SCRIPTURAL  HONESTY, 
 
 SERMON    XV. 
 
 PSALM   XXV.   21. 
 
 Let  hiicgy'ity  and  nprtghtfncfs  prcfcrve  me. — • 
 
 I  AVID,  in  fomc  preceding  vcrfes  of  this 
 pfalm,  is  pouring  out  his  complaint  be- 
 fore God,  becaufe  of  his  dcfolate  and  afflidtcd 
 condition.  He  fpeaks  of  his  inw^ard  forrow^s, 
 that  "  the  troubles  of  his  heart  were  enlarged  ;" 
 and  then  dire^ls  his  prayer  to  the  Lord  for  de- 
 liverance. ^'  O,  bring  thou  me  out  of  my 
 *'  diilreires."  Spiritual  troubles,  or  troubles 
 upon  a  fpiritual  account,  arc  the  hardeft  and 
 heavicft  to  be  borne. 
 
 The  pfalmift,  in  another  place,  fa}Sj  "  Thou 
 ''  didfl;  hide  thy  face,   I  was  troubled."     And 
 no  wonder,   fjr  as  the  light  of  God's  counte- 
 nance 
 
348  Scriptural  Honejly. 
 
 nance  puts  gladnefs  into  the  heart,  {o  defertion 
 brings  on  darknefs  and  diftrefs.     One  of  his 
 greateft  troubles,  was  his  exile  from  the  houfe 
 of  God.     His   foul  was   caft   down   and  dif- 
 quieted  within  him,  when  he  was  deprived  of 
 his  religious  Hberty.      In  verfe    18,   he   feems 
 to  fpeak  of  bodily  afHid:ioi>y     "  Look  on  mine 
 ^'  afflidiion  and  my  pain,  and  forgive   all   my 
 ''  iin."     He  knew  that  fin  v>^as  the   caufe  of 
 fiis  painful  diforder,  and  in  praying  for  the  par- 
 don of  it,  he  was  defirous  of  receiving  benefit 
 by  his  affli(3:ion.     In  vcrfe  IQ,  he  mentions  his 
 trouble,   arifmg  from  his  pcrfecuting  enemies, 
 "  who  were  many,   and  who  hated  him  w^ith 
 ''  cruel   hatred."     Their   caufe  was  as  unjuft, 
 as  their  meafures  were  violent.    He  then  again 
 looks  up  for  help,  that  his  foul  might  be  kept 
 and  delivered,  that  his   coufidence  might  be 
 fo  fupported,  as  not  to   draw  back  in  the  day 
 of  trial.     And  then   comes  in  my  text,  which 
 is  a  continuation  of  this  prayer;   "  Let  inte- 
 "^  grity  and  uprightnefs  preferve  me."     Thefe 
 words  contain   the  wifli,   the  motto,  and  the 
 rule   of  every  good  man ;   what  he  habitually 
 keeps   in   his   eye,   and   ponders  in   his  heart. 
 They  are  taken  in  two  fenfes.     Some  refer 
 
 this 
 
Scriptural  Honejly.  349 
 
 this  integrity  and  uprightnefs  to  God.  By  the 
 former,  they  undcrftand  his  mercy  in  promif- 
 ing  ;  and  by  the  hitter,  his  faithfulnefs  in  per- 
 forming his  word.  Or,  which  comes  to  the 
 fame  thing,  the  pfahnift  prays  that  he  might 
 be  prcferved  by  the  word  and  the  Spirit  of 
 God ;  that,  on  the  one  hand,  he  might  not 
 fink  under  the  weight  of  the  afHid:ion  which 
 was  laid  upon  him  ;  nor,  on  the  other,  be  left 
 to  his  own  depraved  nature,  to  do  that  which  \ 
 is  directly  criminal.  It  is  true,  God  is  called 
 "  the  moft  upright ;"  and  "  becaufe  he  is  good 
 "  and  upright,"  as  this  pfalm  informs  us, 
 "  therefore  will  he  teach  fmners  in  the  way." 
 And  whenever  he  does  teach  them,  it  is  their 
 fccurity.  But  this  does  not  appear  to  be  the 
 fenfe  of  the  place. 
 
 I  would  rather  underiland  the  paiTage  to 
 refer  to  David's  own  integrity  and  uprightnefs. 
 And  in  this  fenfe  he  prays,  that  he  might  never 
 be  a  deceiver  or  an  hypocrite ;  but  that  he 
 might  always  be  kept  a  fmcere,  honefl  man,^ 
 blamelefs,  and  harmlefs  in  his  generation.  And 
 this  is  what  every  believer  defires  and  aims  at ; 
 to  be  uniform  in   his   chara<^er,  and   ail  of  g.    i 
 
 piece  ; 
 
 \ 
 
350  Scriptural  HoneJIj, 
 
 piece ;  to  have  a  good  confcience,  in  all  things 
 willing  to  live  honeillj. 
 
 As  to  the  words  integrity  and  uprightnefs, 
 they  may  be  diftinguifhed  after  this  manner. 
 
 1.  The  one  is  the  principle,  the  other  the 
 a6lion» 
 
 Where  the  former  is  rooted  in  the  mind, 
 the  latter  will  be  the  fruit  that  fprings  from 
 it.  This  will  always  be  the  cafe,  that  the  trdes 
 of  righteoufnefs  will  bring  forth  ^'  the  fruits  of 
 *'  righteoufnefs,  which  are  by  Chrill  Jefus  to 
 "  the  praife  and  glory  of  God."  There  may 
 indeed  be  many  defed:s  and  fliort  comings ; 
 neverthelefs,  grace  in  the  heart  will  fhew  it- 
 felf  in  the  life.  For  as  tke  apoftle  fays,  "  Our 
 *'  rejoicing  is  this,  the  tcftimony  of  our  con- 
 "  fcience,  that  in  funplicity  and  godly  fmce- 
 *'  rity,  not  with  flelhly  wifdom,  but  by  the 
 '*  grace  of  God,  we  have  had  our  converfation 
 "  in  the  world,  and  more  abundantly  to  you- 
 "  ward."  From  which  pallage  you  may  ob- 
 ferve,  that  a  real  chrifliian  may  look  back  with 
 pleafurc  on  what  the  grace  of  God  has  enabled 
 
 him 
 
ScnpUiral  Honefty.  3  5  i 
 
 him  to  do.  And  though  he  dares  not  truft  in 
 the  work  of  his  own  hands,  as  his  juftifying 
 righteoiifnefs  before  God :  yet,  in  the  matter 
 of  his  fandification,  he  may  have  the  approba- 
 tion of  his  confcience,  as  it  is  purged  from 
 dead  works,  or  from  the  guilt  of  fm,  by  the 
 blood  of  Chrill.  And  while  he  reviews  with 
 pleafure  and  comfort  his  paft  converfation,  he 
 afcribes  all  the  good  he  has  been  enabled  to  do 
 to  the  grace  of  God. 
 
 This  is  one  way  in  which  w^e  may  diftln- 
 guilh  the  words,  ''  the  integrity  of  the  heart, 
 **  and  the  uprightncfs  of  the  life."  Or,  as 
 David  fpeaks  in  the  firft  verfe  of  the  next 
 pfalm,  "  Judge  me,  O  Lord,  for  I  have  walk- 
 *'  ed  in  mine  integrity."  And  the  principle 
 by  which  he  governed  himfelf,  is  mentioned  in 
 the  next  claufe,  "  I  have  trufted  alfo  in  the 
 *'  Lord  ;"  not  in  mine  uprightnefs,  but  in  the 
 Lord  w  ho  requires  it ;  "  therefore  I  fliall  not 
 "  Hide."  We  have  another  inftance  of  this 
 nature,  in  the  experience  of  king  Hezekiah. 
 When  he  received  the  fentence  of  death  within 
 himfelf,  he  difcovcred  his  regard  to  the  inter- 
 eft  of  religion  in  his  reign,  fo  as  to  induce  him 
 
 to 
 
352  Scriptural  Honejly. 
 
 to  pour  out  his  fupplication  before  the  LorJ. 
 In  this  prayer  his  defire  of  longer  Hfe  is  in* 
 ■eluded,  if  it  were  the  will  of  God.  And  there 
 he  lays,  '*  I  befeech  thee,  O  Lord,  remember 
 '*'  how  I  have  walked  before  thee  in  truth,  and 
 "  with  a  perfect,"  or  fmcere,  "  heart,  and  have 
 "  done  that  which  is  good  in  thy  fight."  And 
 to  ihew  with  w  hat  afiedion  he  fpake,  it  is 
 faid,  "  he  wept  fore."  It  was  with  a  prevail- 
 ing de(ire  to  promote  the  good  of  his  kingdom, 
 that  he  urges  his  uprightnefs  as  a  plea  for  life. 
 And  accordingly  this  was  the  teftimony  given 
 to  him*  "  He  wrought  that  which  was  good 
 *^  and  right,  and  truth  before  the  Lord  his 
 "  God  throughout  all  Judea."  But  this  w^ill 
 lead  me, 
 
 2.   To   another  dilHiK^ion  which  may  be 
 made  between  the  integrity  and  uprightnefs  of 
 David  in  the  text.     The  one  may  refer  to  his 
 conduct  toward   God^   the  other  to  his  beha- 
 viour toward  man. 
 
 As  to  the  former,  David  was  upright  before 
 God,  with  refpe^l  to  not  only  his  caufe,  but 
 the  flate  of  his  foul.     He  frequently  fpeaks  of 
 
 his 
 
Scrtpturul  Honejly,  353 
 
 his  confidence  in  the  divine  power  and  mercy, 
 and  of  his  afFc<5tion  to  God's  worfhip.     Never- 
 thelefs,  as  one  fenfible  of  the  corruption  of  his 
 nature,  and  the  dcceitfulncfs  of  fin,  he  prays, 
 that  the   Lord  would   ''  fearch   and  try  him, 
 "  and  fee  what  wicked  way  there  was  in  him," 
 that  is,  make  him  know  the  worft  of  himfelf, 
 '''  and  lead  him  in  the  way  everlafting."     And 
 moreover,   with   refped  to  man,   he  was  not 
 chargeable  with  double   dealing,    his   enemies 
 themfeives  being  judges.    When  Saul  purfued 
 him  from  mountain  to  hill,  and  from  one  cor- 
 ner of  the  earth  to  another,  he  gives  this  tefti- 
 mony   concerning   him.      "  Thou  art   more 
 "  righteous   than  I ;    for   thou   haft   rewarded 
 "  me  good,    whereas   I   have   rewarded   thee 
 "  evil."     Thus  the   Lord  did  by  David  as  he 
 has   done    by  many  an   one   fmce,    "  brought 
 "  forth  his  righteoufnefs  as  the  light,  and  his 
 '^  judgment  as  the  noon-day."     He  will  wipe 
 away  the  reproach  w^hich  is  thrown  on  his  fer- 
 vants,  and  make   their  innocence   to   appear. 
 But  even   they,  who   know  themfeives  to  be 
 clear  of  thofc  charges,  that  are  brought  againft 
 them  by  man,  have  reafon  to  join  the  pfalmifl 
 in  this  prayer  :   that   *'  integrity  and  upright- 
 
 A  a  *'  nefs 
 
3.54  Scriptural  Ho nefty. 
 
 ^'  nefs  may  preferve"  them,  or,  as  the  apollle 
 "  fays,  '^  though  I  know  nothing  by  myfelf," 
 am  not  confcious  of  any  allowed  guile,  *'  yet 
 ^'  I  am  not  hereby  juftified."  It  is  not  a  plea 
 for  faring  mercy,  but  "  he  that  judgeth  me  is 
 "  the  Lord."  He  that  fearches  the  heart  fees 
 much  more  iniquity  in  it,  than  any  of  us 
 can  be  apprifed  of.  "  God  is  greater  than  our 
 '*  hearts,  and  knoweth  all  things.''  The  apoftle 
 realifed  to  himfelf  that  great  decifive  day, 
 when  "  the  fccrets  of  men  fhall  be  made  ma- 
 "  nifeft."  And  this,  he  tells  us,  was  his  ftated 
 pjaiflice.  Having  mentioned  *' the  rcfurrec- 
 *'  tion  of  the  dead,  both  of  the  jufl:  and  the 
 *'  unjufl,"  in  order  to  their  being  judged,  he 
 fays,  ^*  Herein  do  I  excrcife  myfelf,"  in  the 
 view  and  profped:  of  that  folemn  day,  I  ufe  all  - 
 diligence,  ^'  to  have  alvvav  s  a  confcience  void 
 *'  of  olFence,  towards  Goq  and  towards  men  ;" 
 that  the  one  mijxht  not  be  diihonoured,  or  the 
 other  injured.  This  fame  diftin^tion  is  men- 
 tioned by  the  apoille  in  another,  place,  where 
 he  exhorts  *'  to  pray  for  kings,  and  all  that  are 
 **  in  authority,  that  we  may  lead  a  quiet  and 
 *^  peaceable  life  in  all  godlinefs  and  honefty," 
 that  is,  in  ads  of  piety  toward  God,  and  a<5ts 
 
 of 
 
Scriptural  Hon efly.  355 
 
 of  rightcoiifiiefs  toward  men.  Where  there  is 
 the  former,  there  will  be  the  latter.  Integrity 
 and  uprightnefs  go  together. 
 
 3.  The  word  rendered  integrity  is  fomctimes 
 tranilated  perfection. 
 
 Job  was  a   ''  perfed:  and  an  upright  man." 
 And  fo  is  every  true  chrillian.     Not  that  he  is 
 perfe(^l  or  upright,  in  tlic  fenfe  in  which  man 
 was  created,   all  whofe   powers   were   exactly 
 conformed  to  the  image  of  his  Creator.    Such 
 a  perfection  of  character  is  not  to  be  found  iii 
 human  nature,  except  in  the  man  Chrift  Jefus. 
 It  is  not  attainable  by  the  higheft  faint   upon 
 earth.     Neverthelefs,   there   is  an  evangelical 
 perfection,  with  which  all  the  people  of  God 
 are  honoured.     "  For  the   law  made  nothing 
 ''  perfect,  but  the  bringing  in  of  a  better  hope 
 "  did,   by  the  which  we  draw  nigh  to  God." 
 Every  believer  in  Chrift  is  perfeCtly  juftified  by 
 a  righteoufnefs  made  over  and  imputed  to  him, 
 according  to  the  conftitution  of  the  covenant ; 
 and  is  perfeCtly  reconciled  to  God  by  the  death 
 of  his   fon,   and  perfeCtly  adopted  into  his  fa- 
 mily.    There  is  alfo  an  inward  difpofition  cor- 
 A  a  2  rcfpondent 
 
350  Scnptiiral  Honcfty. 
 
 refpondcnt  to  this  relative  change,  and  an  ex- 
 ternal deportment  fuited  to  it.  A  change  of 
 ftate,  an  alteration  of  the  temper,  and  a  new- 
 nefs  of  life,  accompany  each  other.  And  that 
 thefe  things  may  not  feem  foreign  to  my  fub- 
 je(ft,  I  fliall  juft  obferve,  that  a  right  apprehen- 
 fion  of  fach  evangelical  privileges,  has  a  ten- 
 dency, and  not  only  fo,  but  an  efficacy,  to  pre- 
 ferve  us  ;  if,  at  the  fame  time,  we  are  found 
 waiting  on  the  Lord.  Duty  and  dependence 
 are  to  be  concomitants.  In  the  verfe  preced- 
 ing the  text,  David  prays,  that  the  "  Lord 
 "  would  keep  his  foul  and  deliver  him."  His 
 enemies  were  many,  mighty,  and  crafty,  who 
 purfued  his  life  ;  fo  that  he  needed  an  almighty 
 guard.  Therefore,  when  he  prays,  that  "  inte- 
 '^  grity  and  uprightnefs  might  preferve  him," 
 he  means  that  his  innocence,  in  refpedl  to  his 
 enemies,  might  be  a  defence  againft  their  de- 
 vices ;  preferve  him  from  the  attempts  they 
 made  upon  his  life  ;  or  elfe  preferve  him  from 
 doing  thofe  things  which  are  unwarrantable, 
 and,  on  that  account,  would  raife  an  ill  report 
 on  the  ways  of  God  ;  or,  fo  preferve  him,  as 
 never  to  depart  from  him.  Let  integrity  and 
 uprightnefs  be  my  conftant  companions,  that 
 
 however 
 
Scriptural  Hojtejiy. 
 
 .0/ 
 
 however  deceitfully  my  adverfaries  may  carry 
 it,  I  may  behave  at  all  times  like  an  Ifraclite 
 indeed,  in  whom  is  no  guile.  With  this  va- 
 riety we  may  underftand  the  words  of  the 
 text. 
 
 It  is  the  prayer  of  one  who  is  confcious 
 of  his  frailties  and  imperfecflions.  Whoever 
 from  his  heart  puts  up  this  petition  to  God  is 
 fenfible  of  his  liablenefs  to  infidelity  and  hypo- 
 crifv.  When  we  fee  others  guilty  of  even  no- 
 torious vices,  we  ought  to  remember,  we  carry 
 about  with  us  a  corrupt  nature.  Sometimes 
 men,  from  whom  better  things  may  reafonably 
 be  expe(5led,  ad;  the  part  of  d^emblcrs,  and 
 cover  their  hatred  with  deceit.  But,  fooner 
 or  later,  they  will  appear  in  their  proper  co- 
 lours. However,  this  is  the  ufe  we  are  to 
 make  of  fuch  conduct,  to  turn  within,  and 
 view  our  own  hearts ;  and  attend  to  the  apof- 
 tle's  caution,  *'  Let  him  who  thinkcth  he 
 "  llands,  take  heed,  left  he  flill." 
 
 It  is  alfo  the  prayer  of  one  who  Is  convinced 
 
 of  his  infufiiciency  to   be  his   own  preferver. 
 
 So  numerous  are  the  fnares  of  the  world,   fo 
 
 A  a  3  attradlivc 
 
3^8  Sciiptural  Honefty. 
 
 attradive  its  charms,  fo  formidable  its  frowns  ; 
 and,  at  the  fame  time,  there  is  fuch  a  perverfe 
 bias  vvithin  ;  that  if  the  moft  eftabhllicd,  im- 
 proved chriftian  were  left  to  himfelf,  he  would 
 be   like  Sampfon,    w^hcn   the   Lord   departed 
 from  him  ;  '*  as  weak  as  another  man,"  a  prey 
 to  every  temptation.    "  We  are  not  fufiicient  of 
 ''  ourfelves  to  think  any  thing  as  of  ourfelves," 
 any  thing  that   is  fpiritually  good  ;    "  but  our 
 '^  fufficiency  is  of  God."   Job  indeed  held  fail 
 his  integrity  in  a  time  of  danger,  when  fatan 
 moved  God  to  deftroy  him.    And  this  v/as  his 
 language  :    "  Till   I  die  I  will  not  remove  my 
 "  integrity  from  me.   My  righteoufnefs,"  that 
 is,  my  fmcerity,  "  I  hold  fail:,  and  will  not  let 
 ''  it  go  ;   my  heart  fliall   not   reproach  me   fo 
 *'  long  as  I  live."    I  will  beware  of  giving  my 
 confcience  caufe  to  reproach  me.     But  in  the 
 midft  of  fuch  refolutions,  every  believer  Is  fen- 
 fible  of  his  inability  to  prefervediimfelf. 
 
 There  is  likewife  need  of  a  daily  watch  over 
 our  ov/n  hearts.  "  Keep  thy  heart  with  all 
 ''  diligence."  Whatever  you  negled:,  do  not 
 negled  that.  The  heart  is  fo  bent  to  fm,  fo 
 prone  to  ceafe  from   duty,   and  to  wander  in 
 
 duty. 
 
Scriptural  Honejiy.  s.^Q 
 
 duty,  that  there  is  conftant  need  of  a  watchful 
 eye  upon  it.  The  more  a  man  takes  heed  to 
 his  ways,  and  the  lefs  he  trufts  to  his  own 
 heart,  the  more  remarkable  will  he  be  for  his 
 upright  converfation.  If  you  would  have  your 
 integrity  preferve  you,  you  mufl  prcferve  your 
 integrity ;  and  the  way  to  do  it,  is  to  fet  a 
 ftri6l  guard  on  your  thoughts  and  affecflions. 
 Once  more, 
 
 Always  remember  the  continual  need  of  af- 
 fiftance  from  the  God  of  all  grace.  The  text 
 is  the  voice  of  prayer.  And  prayer  is  going  to 
 God,  and  afkins;  him  to  do  for  us  w^hat  we  can- 
 not  do  for  ourfelves.  David  fays,  "  Concern^ 
 *'  ing  the  works,"  the  evil  vrorks,  ''  of  men,  I 
 "  have  kept  mc  from  the  paths  of  the  de- 
 "  ftroyer."  God's  w^ord  was  his  guide.  And 
 by  obferving  its  directions,  he  kept  himfeif 
 from  thofe  evil  ways  which  lead^  down  to  de- 
 fliruClion.  But  as  if  he  were  apprehenfive  he 
 had  fpoken  too  highly  of  himfclf,  he  imfne'- 
 diately  cafts  his  eye  upward,  and  fays,  "  Hold 
 *'  up  my  goings  in  thy  paths,  that  my  foot- 
 "  Iteps  flip  not."     He  expreffcs  a  confidence 
 
 A  a  4  of 
 
3 So  Scriptural  Honefly, 
 
 of  his  integrity,  but  not  a  confidence  in  it; 
 and,  at  the  fame  time,  he  experts  a  fecurity 
 from  the  God  of  his  falvation.  So  in  the  tcxt^ 
 he  could  fpeak  of  his  uprightnefs  in  the  pre- 
 fcnce  of  the  Searcher  of  Hearts,  appeal  to  him 
 for  his  fmcerity,  and  yet  place  all  his  depend- 
 ence on  divine  mercy.  *• 
 
 In  farther  treating  on  the  fubjecl,  I  fhall 
 confider,  that  it  is  the  heart's  defire  and  prayer 
 of  every  true  chriftian  to  be  entire  and  upright 
 in  the  fight  of  God  and  man. 
 
 First,  Confider  what  it  is  to  poiTefs  inte- 
 grity with  God. 
 
 This  is  the  medium  between  the  two  ex- 
 tremes of  perfection  and  a  profefiion.  The  one 
 is  carrying  the  matter  too  far,  the  other  not 
 far  enough.  A  freedom  from  all  fin  in  this 
 life  is  no  where  promifed,  and  therefore  is  not 
 to  be  expedled.  And  O,  how  many  are  there 
 who  come  to  the  place  of  the  holy,  and  "  pro- 
 f'  fefs  that  they  know  God,  but  in  works  deny 
 ':'  him." 
 
 J.  To 
 
Scriptural  Hon ejly.  36 1 
 
 1 .  To  poflefs  integrity  with  God,  is  to  have 
 the  heart  fet  right  in  his  fight. 
 
 Here  rehgion  begins.  "  A^y  fon,"  fays  God, 
 ."  give  me  thine  heart."  If  that  be  withheld, 
 there  is  only  a  form  of  godlinefs.  The  apoftle 
 Peter  faid  to  Simon  Magus,  what,  I  am  afraid, 
 may  be  faid  to  many  who  hear  the  gofpel, 
 **  Thine  heart  is  not  right  in  the  fight  of 
 ''  God."  It  is  a  deceived  heart,  that  is  turned 
 afide  from  him,  is  falfe  to  him,  and  altogether 
 worldly  before  him.  But  it  is  the  power  of 
 divine  gr^ce,  to  turn  a  mere  formalift  into  a 
 real  faint.  And  when  the  Lord  undertakes 
 the  work,  he  "  unites  the  heart  to  fear  liis 
 ^'  name,  directs  it  into  his  love,"  and  fets  it 
 right  for  himfelf.  The  pfalmift  prays,  "  Create 
 ^'  in  me  a  clean  heart,  O  God,  and  renew  a 
 "  right  fpirit  within  me  :"  a  fpirit  which  fliall 
 approve  what  is  right  and  juft  before  God,  and 
 confequently,  which,  hates  every  falfe  way.  An 
 hypocrite  has  a  double  heart ;  an  heart  divided 
 between  God  and  the  world.  On  the  con- 
 trary, a  true  believer  in  Chrift  ieeks  the  Lord 
 with  his  whole  heart.    As  David  fays,  "  With 
 
 ''  my 
 
302  Scriptural  Honejiy. 
 
 "  my  whole  heart  have  1  fought  thee ;"  and 
 at  the  fame  time,  being  fenfible  of  the  re- 
 mainders of  inward  corruption,  he  adds,  "  O 
 "  let  me  not  wander  from  thy  command- 
 "  ments." 
 
 2.  Where  there  is  integrity  of  foul  toward 
 God,  there  wdl  be  a  realifnig  of  his  prefence. 
 
 It  is  the  athciftical  language  of  fome,  who 
 ieek  to  hide  their  counfel  from  the  Lord,  and 
 whofe  works  are  in  the  dark,  "  Who  fees  us, 
 '*  and  who  knows  us  ?"  If  at  any  time  a  wick- 
 ed man  has  an  impreirion  on  his  mind  of 
 God's  omnifcience,  it  fills  him  with  dreadful 
 apprehenfions  of  him  as  a  judge ;  fo  that  he 
 had  rather  fly  from  him  than  have  recourfe  to 
 him.  This  is  very  different  from  the  temper 
 of  an  upright  foul,  who  willingly  realifes  his 
 prefence.  And  though  it  fills  him  with  awe 
 and  reverence,  neverthelefs  a  plcafure  accom- 
 panies it.  "  I  have  fet  the  Lord  alwciys  be- 
 "  fore  me  ;  becaufe  he  is  at  my  right-hand,  I 
 "  fhall  not  be  moved,  therefore  rriy  heart  is 
 ^'  glad." 
 
 3.  Where 
 
Scriptural  Honefiy.  303 
 
 3.  Where  integrity  toward  God  is  found, 
 there  is  an  holy  fear  of  fuming  againft  him. 
 
 Sometimes  the  prefence  of  men  is  the  mean 
 of  deterring  the  wicked  from  external  iniquity. 
 But  a  fenfc  of  God's  eye  being  upon  us  will 
 go  much  farther.  This  extends  to  the  thoughts, 
 and  prevents  the  indulging  of  fm  there.  Temp- 
 tations may  be  prefented  to  commit  a(5i:s  of 
 pollution,  and  they  may  be  urged  ftrongly 
 from  the  fccrecy  of  the  place.  But  what  fald 
 upright  Jofeph  ?  "  How  can  I  do  this  great 
 "  wickcdnefs,  and  fm  againft  God  ?"  A  man 
 of  integrity  toward  God  is  a  man  of  a  tender 
 confcience,  who  fears  to  offend  him,  becaufc 
 it  is  difhonourable  to  him.     Once  more, 
 
 4.  An  upright  foul  in  God's  fight  is  one 
 who  pays  a  confcientious  regard  to  the  divine 
 worfliip. 
 
 A  mere  formal  profeffor,  whenever  he  at- 
 tends the  fan(5luary  of  God,  does  it  from  a  low- 
 motive,  and  to  a  low  end.  But  it  is  not  merely 
 cuftom  that  brings  a  believer  to  it ;  nor  is  it 
 his  habitual  aim  to  pacify  confcience.     But  a 
 
 fenfe 
 
364  Scriptural  Honefty. 
 
 ienle  of  the  wifdom,  goodnefs,  and  authority 
 of  God  in  appointing  ordinances,  obHges  him  ; 
 and  a  dcfire  of  meeting  with  the  Lord,  to  have 
 communications  from  him  and  communion 
 with  him,  urges  him  on ;  in  all,  eying  his 
 glory  as  his  ultimate  end.  ^^  Lord,"  fays  Da- 
 vid, '■'  I  have  loved  the  habitation  of  thine 
 **  houfe,  and  the  place  where  thine  honour 
 "  dwelleth."  While  fome  give  no  attend^ 
 ance,  and  others  a  very  late  one,  in  his  houfe^, 
 a  perfon  with  an  upright  foul  finds  it  is  good 
 for  him  to  draw  nigh  to  God. 
 
 Secondly,  I  now^  proceed  to  confider  in- 
 tegrity with  refpe(5l  to  our  fellow  mortals. 
 
 This  is  called  "  executing  true  judgment 
 "  between  man  and  man*"  Many  things  are 
 faid  on  this  head  in  the  word  of  God.  It 
 abounds  with  rules  for  our  condud:  and  con- 
 verfation  in  the  world.  For  its  defign  is  not  only 
 to  proclaim  that  there  is  <^  peace  with  God,'* 
 but  to  promote  a  '*  good  will  toward  men.'' 
 Religion,  which  ftrengthens  every  obligation, 
 is  favourable  to  the  good  of  the  community, 
 and  is  the  moft  friendly  means  of  advancing 
 
 the 
 
Scriptural  Honejly.  355 
 
 the  benefit  of  fociety.  Some  there  are,  who 
 hve  by  deceiving  and  defrauding.  They  He  in 
 wait.  They  watch  for  every  opportunity 
 to  further  their  evil  defiens.  And  are  there 
 not  fome  profeflbrs,  who  will  do  thofe  things, 
 which  may  not  perhaps  be  accounted  criminal 
 in  a  court  of  juftice;  but  which  confcience 
 and  equity  w  ill  pronounce  difhonourable  ?  If 
 a  man  profper  in  bufmefs  after  a  ftatute  of 
 bankruptcy,  and  do  not,  when  able,  pay  his 
 former  debts,  he  is  not  upright,  he  is  not  ho- 
 neft.  Though  there  may  be  no  defrauding  in 
 a  legal  fenfe,  yet  there  is  a  "  withholding  good 
 *'  from  them  to  whom  it  is  due."  There  may- 
 be a  detaining  another's  property,  where  there 
 is  no  diredl  invafion  of  another's  right.  Such 
 an  aiflion  is  unjuft  in  itfelf,  whether  there  be 
 any  human  law  againft  it  or  not. 
 
 I  am  now  fpeaking  of  the  civil  tranfa(5lions 
 of  men,  which  ought  to  be  condu(fled  with  an 
 upright  fpirit.  And  where  integrity  or  up- 
 rightnefs  is  in  the  foul,  it  will  appear  in  the 
 life.  Indeed  it  is  matter  of  great  lamentation, 
 that  fome  profefTors  do  thofe  things,  of  which 
 a  mere   moralift  would  be   afhamed.     Thefe 
 
 things 
 
3C5  Scriptural  Honefly. 
 
 things  arifc  fometimes  from  pride,  at  other 
 times  from  covetoufnefs.  What  a  happy  world 
 would  this  be,  if  that  golden  rule  of  our  Lord 
 were  generally  praclifed,  '^  Whatfoever  ye 
 "  would  that  men  iliould  do  to  you,  do  ye  even 
 "  fo  to  them  ;  for  this  is  the  law  and  the  pro- 
 "  phets."  The  common  rule  of  men's  ac- 
 tions is  this,  "  Do  to  others  as  others  do  to 
 "  you."  But  the  rule  of  right  is  very  differ- 
 ent. *'  Do  to  them  as  ye  v/ould  they  lliould 
 "  do  to  you."  How  would  you  have  men 
 behave  to  you  ?  What  g,ood  offices  do  you  de- 
 lire  of  them  ?  The  fame,  or  thofe  which  are 
 equivalent,  are  expe^ed  from  you. 
 
 1.  If  you  would  have  integrity  and  up- 
 rightnefs  preferve  you,  then  be  honeft  to  your- 
 felves.  ^ 
 
 Do  not  put  a  cheat  on  your  own  fouls.  Do 
 not  be  one  thing  in  one  company,  and  quite 
 the  contrary  in  another.  But  remember, 
 wherever  you  go,  confcience  goes  with  you, 
 and  the  eye  of  God  is  upon  you.  Self-deceivers' 
 now  wTong  their  own  fouls,  and  will  in  the 
 iifue  be  felf-deftrovers. 
 
 o     T  ,^f 
 
Scriptural  Honejly.  3 0  7 
 
 2.  Let  integrity  of  heart  and  behaviour  be 
 exemplified  in  all  your  dealings  in  a  way  ot" 
 traffic. 
 
 It  is  fometiniies  the  cafe,  that  the  buyer  un- 
 dervalues, and  is  unreafonable  in  beating  down 
 a  commodity ;  and  if  he  can  obtain  it  for  his 
 price,  then  he  glories.  ^'  It  is  nought,  it  is 
 *'  nought,"  lays  the  buyer,  though  at  the  fame 
 time  he  knows  the  contrary ;  "  but  when  he  is 
 "  gone  his  way,"  having  bought  what  he  wants, 
 "  then  he  boaileth"  of  his  bargain.  But 
 where  is  integrity  in  this  conduft  ?  Where  a 
 fenfc  of  God  and  another  v/orld  ?  On  the 
 other  hand,  the  feller  of  a  commodity  fliall 
 fometimes  praife  his  goods  more  than  he 
 knows  they  will  bear  ;  arid  take  advantage  6f 
 the  purchafer's  ignorance,  that  by  unjufl:  gain 
 he  may  increafe  his  fiibftance.  It  is  morally 
 wrong  for  any  to  fet  more  than  one  price  on 
 the  fame  thing.  To  have  no  more,  is  the  way 
 to  prevent  a  great  deal  of  trouble  on  the  one 
 fide,  and  many  a  falfehood  on  the  other.  "  Let 
 "  no  man  go  beyond,  or  defraud  his  brother 
 "  In  any  matter,,  becaufc  the  Lord  is  the 
 '^  aven2;er  oi  all  fuch."     Sometimes  in  this 
 
 W'orld, 
 
35s  Scnpiural  Honejty. 
 
 world,  ""  what  meafure  you  mete  to  others,- 
 "  fhali  be  meafured  to  you  again."  However, 
 a  day  is  coming,  when  '^  the  Lord,  the  rightc- 
 "  ous  Judge,  will  bring  to  light  the  hidden 
 "  things  of  darknefs"  and  diihonefty; 
 
 3.  The  integrity  of  the  upright  will  both 
 guide  and  guard  them,  when  they  have  con- 
 cerns of  importance  depending,  relative  to  the 
 happinefs  of  this  life» 
 
 It  is  a  mercy  to  be  preferved  from  rafli  and 
 imprudent  fteps,  which  in  future  time  may  be 
 the  caufe  of  much  forrow  and  anxiety.  But 
 it  is  a  greater  mercy  to  be  kept  from  iniquity, 
 fraud,  and  deceit.  It  is  good  to  be  open  and 
 explicit  in  making  contrad:s,  whether  they  are 
 are  made  for  a  fettled  ternx  of  years,  or  are 
 made  for  life.  And  they  who  are  upright  in 
 their  way,  and  faithful  to  their  engagements,, 
 will  find  the  comfort  of  it.  "  Thus  faith  the 
 "  Lord,  Thefe  are  the  things  that  ye  fhall  do. 
 "  Speak  ye  every  man  the  truth  to  his  neigh* 
 "  hour,  execute  the  judgment  of  truth  and 
 "  peace  in  your  gates ;  and  let  none  of  you 
 *'  imagine  evil  in  his  heart  againft  his  neigh- 
 
 "  hour. 
 
Scriptural  Honefly.  36q 
 
 "  bour,  and  love  no  falfc  oath  ;  for  all  thefe 
 **  are  things  that  1  hate,  faith  the  Lord." 
 And  they  will  hate  them,  who  are  upright  be* 
 fore  him.     Once  more, 
 
 4.  In  the  whole  courfe  of  out  converfation 
 "with  men,  let  us  a6l  according  to  our  profef- 
 fion. 
 
 We  profefs  to  believe  the  gofpel,  which  is 
 called  "  the  grace  of  God,  that  teacheth  us 
 *'  to  live  foberly,  righteoufly,  and  godly  in 
 "  this  prefent  world."  And  this  we  Ihall  do, 
 if  "  integrity  and  uprightnefs  preferve  us.'* 
 It  may  be  necefTary,  that  fome  things  fhould 
 be  concealed  in  our  converfation.  "  There  ia 
 "  a  time  to  keep  filence,  as  well  as  a  time  to 
 "  fpeak."  A  wife  man's  heart  will  tCach  his 
 mouth.  But  ilill,  every  man  has  a  right  to 
 truth.  If  there  be  any  tricking  in  deeds,  of 
 fhufHing  in  words,  where  is  that  integrity 
 which  God  requires  ?  Befides,  it  brings  its 
 own  punifhment  with  it ;  for  who  will  truft 
 that  perfon  wh©  has  been  four^d  to  be  deceit-^ 
 ful  ?  A  good  man  indeed  may  jfliffer  reproach. 
 His  name  mav  be   mifcalled,  and  his  w^ords 
 
 B  b  and 
 
370  Scriptural  Honefty. 
 
 and  a<5lions  mlfinterpreted.  But  a  godly  Tin- 
 cerity  will  bear  him  up,  and  bear  him  out. 
 Not  only  has  he  a  witnefs  in  heaven,  but  he 
 has  one  in  his  own  breaft,  which  yields  more 
 folid  fatisfadion,  than  if  he  obtained  the  ap- 
 plaufc  of  the  whole  world. 
 
 From  what  has   been  faid,  you  fee  the  nc- 
 ceffity  and  importance  of  being  upright  in  the 
 fight  of  God  and  man.     There  cannot  be  any 
 religion  without  fmcerity.     To  be  entire  with 
 God,  is  to  have  the  heart  right  with  him,^  to 
 realize  his   prefence,  to  dread  fuming  againft 
 him,  and  to  be  confcientlous  in  our  regards  to 
 his  worfliip.     And  where  this  principle  is  in- 
 kid,  there  will  be  honefty  to  men  in  the  con- 
 cerns of  this  life,  whether  fuch   as  are  com-, 
 mon,   or  thofe  which  are  particular  arid  fo.-. 
 iemn.     Well,  then,  let  each  of  us,  ^n  our  aj^.-. 
 plication  to  the  throne  of  grace,  carry  this^e^. 
 tition,   "  that   integrity  and  uprightnefs  m^y 
 "  preferve  us."   -  I  will  clofe  with  that  com- 
 mon  and   inArufcive.  proverb,,  which  I  dare 
 fay  you  will  rem.cmber,    if  you  can  recoiled 
 nothing  elfc  of  my  fermon,  that, 
 
 HONESTY  IS  THE  BEST  POLICY. 
 
CHRISTIAN  CONSISTENCY. 
 
 SERMON    XVI. 
 
 >«*9f>»4 
 
 1  JOHN  ii.  6. 
 
 He  that  faith  he  ahtdeth  in  hlnti  ought  himfelf 
 ^Ifofo  to  walk  even  as  he  walked, 
 
 TT  was  naturally  to  be  exped:ed,  that  when 
 -■-  the  Son  of  God  aflumed  the  human  na- 
 ture, and  Hved  in  the  worlds  he  would  fet  an 
 example  worthy  to  be  imitated  by  all  his  pro- 
 feffing  followers.  The  religion  of  Chrift  is  an 
 holy  religion.  Every  dodirine  of  it  is  accord- 
 ing to  godlinefs,  and  every  precept  enjoins  the 
 pradice  of  it.  But  it  is  true,  that  in  all  ages, 
 there  have  been  ibme  who  denied  "  the  faith, 
 "  which  w^as  once  delivered  to  the  faints;'* 
 and  others  who  abufed  it  to  the  purpofe  of  li^ 
 centioufnefs  :  fome  who  rejedled  the  truth  ^s 
 it  is  in  Jefus ;  and  others  who  "  held  the 
 B  b  2  "  truth 
 
3/2  Qhrljllan  Conjijiency. 
 
 "  truth  in  unrighteoufnefs."  The  apoftle,  in 
 the  text  and  context,  fpeaks  of  feme  in  his 
 day,  who  made  a  profeffion  of  Chrift,  and 
 called  themfelvcs  by  his  name.  But  they  did 
 not  make  his  will  their  rule,  nor  his  condu6l 
 their  pattern.  As  our  Lord  fays  to  the  Jews, 
 "  If  yc  wxre  Abraham's  feed,  ye  would  do  thc- 
 '"  works  of  Abraham,"  fo  here.  If  ye  were 
 really  the  difciples  of  Chrift,  ye  would  do  the 
 will  of  Chrifr,  and  follow  his  example.  The 
 jews  faid,  ^'  We  are  Abraham's  feed."  So 
 they  were  after  the  flefli.  And  thefe  profef- 
 fbrs  faid.  We  belong  to  Chrift.  So  they  ap- 
 peared to  do  by  their  profeffion.  This  was  the 
 whole  of  their  evidence.  They  were  chrif- 
 tians  in  name  and  not  in  deed,  and  in  truth; 
 juft  as  thoufands  are  at  this  day. 
 
 You  may  obferve,  that  the  apoille  in  the 
 text  does  not  fpeak  oi^oip^>^o  do  abide  in 
 Chrift,  but  of  thofe  who  fay  they  abide  in  him. 
 We  read  in  the  fourth  verfc,  "  He  that  faith 
 "  I  know  him,  and  k'eepeth  not  his  command- 
 '*  ments  is  a  liar,  and  the  truth  is  not  in  hipi." 
 And  vcrfe  ninth,  "  He  that  "faith  he  is  in  the 
 ."  light,  and  hateth  his  brother,  is  in  darknefs 
 
 "  even 
 
Chrijlian  ConJifte'ncy .  37-3 
 
 "  even  until  now."  Thus  the  apoftle  James 
 fays,  "  Though  a  many2{/  he  hath  faith,  and 
 ''  hath  not  works,  can  faith,  that  faith  fevc 
 '^him?" 
 
 A  claim  is  here  fuppofed  which  a  man  puts 
 in:  I  abide  in  Chrift.  I  have  an  iritereft  in 
 him.  How  fhall  this  claim  be  tried,  whether 
 it  be  valid  or  not  ?  Why,  fays  the  apoftle,  if 
 your  claim  be  juft'and  good,  you  ought  to 
 walk  fo  ^s  he  walked.  This  implies,  not  only 
 that  there  is  an  obligation  upon  you,  but  that 
 you  will  give  to  others  the  proof  of  it.    ^ 
 
 If  we  take  the  phrafe,  "  abiding  in  Chrift,'* 
 in  its  utmoll:  exteyx,  it  comprehends  union  and 
 communion  v^Vi?;!  Chrift,  and  adherence  to 
 hi;ii.  Our  Lord  fays  to  his  difciples,  "  Abide 
 "  inxme,"  as  thofc  who  are  united  to  me. 
 Keep  your  fcllowfliip  with  me,  "  and  continue 
 "^  yc  in  my  love"  and  commandmcints.  But 
 the  cxpi;ellion  in  the  text  JBa^Jbip  taken  in  this 
 general  fenfe ;  he  who  calls  himfelf  a  chriftian, 
 let  him  behave  himfelf  as  a  chriftian.  Or,  as 
 tjje  apoftle  Paul  fays,  *'  Let  every  one  who 
 **  names  the  name  of  Chrift,  depart  from  ini- 
 B  b  3  "  quity." 
 
B74  Chrlftmn  Con/tfiendy. 
 
 c5f.quity."     Let  him  copy  after  Chrift.     If  he 
 f  do  not,  he  brings  a  reproach  on  his  profeflion ; 
 .and  does  what  in  him  lies  to  make  *^  Chriil:  a 
 "  minifter  of  fm." 
 
 What  1  intend  in  difcourllng  on  the  fubjed', 
 is  to  fet  before  you  feveral  particulars  in  the 
 life  of  our  bleiTed  Lord,  wherein  he  is  an  ex- 
 ample to  be  imitated  by  us.  But  here  I  would 
 premife,  that  there  were  fome  things  which 
 he  did,  which  he  never  intended  Ihould  be 
 imitated,  nor  indeed  can  they  be.  And  thefe 
 were  of  two  kinds  ;  hi?  miraculous  deeds, 
 and  thofe  which  he  did  in  the  charadler  of  a 
 Mediator  between  God  and  man. 
 
 With  refpe6l  to  the  former ;  to  attempt  to 
 imitate  him  in  them,  wouldbe  pride  and  pre- 
 fumption,  folly  and  madnefs.  We  are  told  of 
 Simon  Magus,  as  he  is  generally  called,  that 
 he  "  gave  out  that  he  himfelf  was  fome  great 
 **  one."  And  fo  bev^dtched  were  the  people 
 with  his  forceries,  that  *'  the  multitude  faid," 
 from  the  leaft  to  the  greateft,  "  this  man  is  the 
 f*  great  power  of  God."  We  read  alfo  of 
 "^  the  {cYtn  fons  of  one  Sceva  a, jew,  who  took 
 
 '*  upon 
 
Chrijiian  Co7ifiJiency\  375 
 
 ^'  upon  them  to  call  over  them  who  had  evil 
 **  fpirits,  the  name  of  the  Lord  Jefus,  faying, 
 *'  We  adjure  you  by  Jefus,  whom  Paul  preach- 
 "  eth."       I    might   mention   the    pretended 
 miracles  faid    to    be   wrought  by   faints    and 
 priefts  in  the  church  of  ilome  ;   which  fcrip- 
 ture   calls  "  lyii^g   w*onders."      And,    more- 
 over, we  are  not  ignorant  of  the  boldnefs  of 
 fome,  who  more  lately  alfumed  the  power  of 
 reftoring  difabled  limbs  to  their  proper  ufe  and 
 exercife ;  faying,  as  Chrift  did  to  the  man  who 
 had  the  withered  .hand,  "  Stretch  forth  thine 
 **  hand ;"  and  when  the  patient  faid^,  *'  I  can- 
 "  not,"  the  anfw^er  was,   "  It  is  not  for  want 
 *''  of  powxr  in  me,  but  of  faith  in  you."  Much 
 after  the  fame  manner,  fome  undertake  to  cure 
 difcafes,  w^ithout  the  application  of  what  have 
 always  been  thought  proper  means,  and  only 
 by  figns  and  motions.     Though  there   is  no 
 profelled  imitation  of  Chrift,  it  has  the  appear- 
 ance of  it.     I  fay,  it  was  never  defigned,  that 
 there  fliould  be  fo  much  as  the  fliadovv  of  an 
 imitation  of  him  in  his  miraculous  works. 
 
 ..,.Nor  was  it  defigned,  that  Chrift  fhould  be 
 
 imitated  in  thofc  works  which  he  wrought  in 
 
 B  b  4  the 
 
3/0  Chrlftlan  Conjljlency, 
 
 the  chara<5ler  of  a  Mediator  between  God  and 
 man.  But,  you  may  aik,  Who  ever  made  the 
 attempt  ?  I  anfwer,  Every  one  who  goes 
 about  to  reconcile  himfelf  to  God  by  his  re- 
 pentance and  good  works,  and  thus  clofe  the 
 breach  which  fni  has  made.  This  is  taking- 
 Chrift's  work  out  of  his  hands.  It  is  in  a  fenfc, 
 an  iniquitous  imitation  of  him.  We  need  not 
 wonder  that  the  papifts  profeffedly  introduce 
 diverfe  mediators,  when  many  a  nominal 
 chriilian,  in  his  heart,  thinks  he  is  fuificient 
 of  himfelf  to  make  his  peace  with  God, 
 
 But  what  an  abfurd  and  rnonftious  opiniou 
 is  it,  that  a  confecrated  wafer  is  changed  into 
 the  real  Chnft ;  and  in  the  mafs  is  offered  up 
 as  a  facrifice  for  the  fms  of  the  living  and  the 
 dead,  though  not  a  drop  of  blood  is  llied ! 
 *'  without  the  ihedding  of  which  there  is  nq 
 *'  remiffion !" 
 
 Now,  though  in  the  text  our  blefled  Lord 
 is  fet  forth-  as  a  pattern,  it  does  not  fuppofe, 
 that  there  can  be  a  perfed  conformity  to  him 
 in  this  prcfent  world.  Neverthelefs,  every  one 
 Vvho  loves  him  will  aim  at  a  refemblance  of 
 
 htm. 
 
Chr'i/itan  Conjljlency .  377 
 
 him.  It  is  natural  to  imitate  thofe  whom  we 
 love,  when  we  fee  any  quality  which  is  deferv- 
 ing  of  imitation.  The  example  of  Chrift  is 
 without  an  equal.  We  are  to  follow  others  fo 
 far  as,  and  no  farther  than,  they  follow  him. 
 And  I  fay,  if  we  really  love  the  Lord  Jefus 
 Chrift,  we  fhall  make  it  our  ftudy  and  pradtice 
 to  follow  his  fteps. 
 
 I  fhall  mention  fcveral  particulars  in  the 
 condutft  of  our 'Lord,  toward  his  heavenly  Fa- 
 ther and  toward  men,  in  which  he  is  to  be 
 imitated  by  us. 
 
 First,  T  iliall  lay  before  you  feveral  fteps  of 
 his  life,  in  his  condu^  towards  his  Father,  in 
 which  he  was  intended  to  be  our  pattern. 
 .And, 
 
 1 .  Confider  his  ftated  and  diligent  attend- 
 ance on  public  worfliip. 
 
 We  all  know,  that  mere  human  examples 
 have  a  great  influence  upon  us,  and  too  often 
 a  bad  influence.  It  is  fo  with  refpect  to  pro- 
 feflc)rs,  when  fome  encourage  themfelves  in  a 
 
 neglccl 
 
37S  Chrl/iiau  Coti/iftency. 
 
 negle£l  of  duty,  becaufe  they  fee  others  do  It. 
 Thus  it  is  *'  the  manner  of  many  to  forfake 
 "  the  aiTembHng  of  themfelves  together." 
 Such  an  excufe,  fuch  a  plea,  Vvill  be  of  no  avail 
 Jin  the  day  of  death,  and  at  the  tribunal  of 
 God.  Nor  will  it  be  made,  by  any  who  have 
 a  proper  fenfe  of  the  divine  authority,  and 
 who  feek  the  prolperity  of  their  fouls. 
 
 But  what  I  here  chiefly  urge  is  the  condu(5t 
 of  Chrift,  of  whom  wx  read  in  m,any  paffages, 
 that  he  attended  the  folemn  feftivals  in  their 
 appointed  feafons  at  the  temple ;  and  it  was 
 his  cufliom  to  go  to  the  fynagogue  on  the  fab- 
 bath-day.  And  what  a  pattern  was  he  to  you 
 who  are  in  the  early  part  of  life ;  for  we  read, 
 that  he  went  up  to  Jcrufalem,  after  the  cuf- 
 tom  of  the  feaft  of  the  paflbver,  at  twelve  years 
 of  age.  Now  in  his  ftated  attendance  on  di- 
 vine ordinances,  and  his  devout  obfervation  of 
 the  fabbath,  we  have  no  warrant  to  fay,  that 
 he  defigned  his  ow^n  fpiritual  benefit  and  im- 
 provement. O  no.  He  was  the  Lord  of  th« 
 fabbath,  and  of  all  the  inftitutions  of  religious 
 worfliip.  But  herein  he  propofes  himfclf  to 
 us  as   "  our  example,   that  wx  fliould  follow 
 
 "  his 
 
Chryi'mn  Con/i/fciicy.  3/9 
 
 *'  his  fteps."  And  can  there  be  a  better  guide  ? 
 Surely  they  who  Hve  in  the  habitual  negle6l  of 
 the  fervice  of  God,  and  who  violate  his  com- 
 mand, to  "  keep  holy  the  fabbath  day,"  fay  in 
 their  condudl,  as  the  devils  did  to  Jefus, 
 "  What  have  we  to  do  with  thee  ?'* 
 
 2.  The   fecret  and  private  devotion  of  our 
 Lord  is  recorded,  to  be  imitated  by  us. 
 
 Many  attend   the  worfliip   of  God  in   the 
 fancluary,  who  vainly  imagine,   it  is   religion 
 fufficient   for   the  week.     But  what  fays  our 
 blefled  Lord  ?     "  Thou  when  thou   pray  eft, 
 ''  enter  into  thy  clofet,  and  pray  to  thy  Father 
 "  which  is  in  fecret."     And  did  he  give  this 
 rule  without  exemplifying  it,  or  putting  it  in 
 pradlce  ?     No.     We  read   of  him  once  and 
 again,  that  h»  retired  not  only  from  the  world, 
 but  from  his  difciples,  on  purpofe  to  pour  out 
 his  foul  before  his  heavenly  Father.    **  When 
 *'  he  had  fent  the  multitudes  away,  he  went  up 
 ''  into  a  mountain  apart  to  pray.      And  when 
 *'  the  evening  was  come  he  was  there  alone." 
 And  at  another  time  it  is  iliid  of  him,    "  In 
 /*  the  morning,  rifuig  up  a  great  while  before 
 •       ■  "  day, 
 
S8o  Chr'ifiian  Conjljtericy . 
 
 *'  day,  he  went  out,  and  departed  into  al 
 *'  folitary  place,  and  there  prayed  "  You  fee 
 how  he  redeemed  time  from  fleep,  to  keep  up 
 communion  with  God  his  Father ;  for  in  the 
 day  time  he  had  much  bufmcfs  upon  his  hands. 
 Now,  why  is  it  thus  recorded  of  him,  that  he 
 gave  himfclf  to  fecret  prayer,  but  to  fet  us  an 
 example,  that  we  ought  to  walk  with  God  in 
 fecret  as  he  walked  ? 
 
 Our  Lord  elfewhere  fays,  "  Whofoevcr 
 "  heareth  thefe  fayings  of  mine,  and  doth 
 "  them,  I  will  liken  him  unto  a  wife  man  who 
 *'  built  his  houfe  upon  a  rock."  One  of  thefe 
 fayings  of  Chrift,  in  his  fcrmon  on  the  mount, 
 is  what  I  juft  now  mentioned,  ''Thou,  when 
 **  thou  prayeft,  enter  into  thy  clofet ;  and 
 '*  when  thou  haft  fliut  thy  ^,oor,  pray  to  thy 
 "  Father  -who  fees  thee  in  fecret.'"  This  fay- 
 ing of  Clirift  all  of  you  have  frequently  read  or 
 heard.  And  you  now  hear,  that  he  enforced 
 this  faying  by  his  ov^n  example.  Are  there  any 
 of  you,  then,  who  disregard  l)oth  the  precept 
 and  the  pattern  ?  Do  you  call  yourfelf  a  chril- 
 tian  ?  And  fliall  neither  the  authority  nor  the  - 
 condud:  of  Chrift  have  any  weight  with  you  ? 
 
Chrtjl'ian  Conjijlcncy .  381 
 
 He  faid  of  the  fcribes  and  pharifccs,  *'  They 
 "  fay  and  do  not."  On  the  contrary,  our 
 Lord  pra(5llfcd  what  he  commanded.  And 
 why  ?  But  to  teach  us,  by  his  example,  to 
 draw  nigh  to  God  in  folitude  ;  and  this  will 
 every  one  who  is  godly  make  confciencc  of 
 doing.  To  this  I  will  add,  that  we  have  in- 
 ftances  of  our  Lord's  praying  with  his  difci^ 
 pies,  as  well  as  apart.  It  is  faid  of  our  Lord, 
 "  when  he  was  alone  praying,  his  difciples 
 **  were  with  him."  The  word  alone  refpc<5ls 
 the  multitude.  When  he  feparated  himlelt 
 from  them,  he  took  the  opportunity  of  praying 
 with  his  difciples.  And  as  they  were  his  fa- 
 mily, he  is  therefore  fct  before  us  as  an  exam- 
 ple of  family  prayer.  I  w^ould  hope  that  none 
 of  you  who  are  heads  of  families,  live  in  the 
 omiilion  of  this  duty.  If  fo,  you  cannot  fay 
 you  walk  in  your  houfe  as  Chrift  walked.  Yea, 
 the  very  heathen  had  their  houfehqld  gods,  to 
 which  they  paid  their  devotion^.  But  how 
 many  thoufands,  who  call  themfelves  chrif- 
 tians,  are  worfe  than  the  heathens  in  this  in- 
 ftance :  "  they  prcfefs  that  they  know  God, 
 but  in  works  they  deny  him." 
 
 3,  Our 
 
582  Chriflian  Conjiflency, 
 
 3.  Our  blefTed  Lord  is  fet  before  us  as  aft 
 example  of  holy  confidence  in  God  his  Father^ 
 
 The  apofhle  to  the  Hebrews  produces  fe- 
 veral  palfages  from  the  Old  Teftament,  and 
 applies  them  to  Chrifii.  Among  the  reft,  this 
 is  one,  "  I  will  put  my  truft  in  him."  The 
 margin  refers  us  to  David's  language,  "  My 
 "  God,  my  ftrength,  in  w^hom  I  will  truft." 
 Whether  that  be  a  true  reference  or  not,  w^c 
 are  aftured  there  is  a  predldlion  of  w^hat  his 
 eneinies  w'ould  fay  of  him  while  he  was  fuf- 
 pended  on  the  crofs,  "  He  trufted  on  the  Lord 
 that  he  would  deliver  him."  Accordingly  you 
 find,  that  the  chief  priefts,  wdth  the  fcribes 
 and  pharifees,  who  were  his  bittereft  adverfa- 
 ries,  faid,  in  a  taunting  manner,  "  He  trufted 
 *'  in  God,  let  bim  deliver  hina."  As  if  they 
 had  faid.  He  pretended  to  truft,  but  it  is  only  a 
 deception.  He  has  deluded  himfelf;  for  \i 
 his  confidence  were  fixed  in  God,  God  would 
 now  deliver  him  out  of  his  mifery.  But  ni)t- 
 wlthftanding  all  their  reproaches,  o.ur  Lord 
 did  even  then  put  his  confidence  in  his  hea- 
 venly Father ;  as  the  apoftle  Peter  tells  us, 
 fpeaking  of  Chrift,  "  who  when  he  was  revil- 
 
 ''  ed. 
 
Chr'ifi'ian  Qonjtflcncy,  383 
 
 "  ed,  reviled  not  again ;  when  he  fufFcrcd  he 
 '^  threatened  not,  but  committed  himfclf  to 
 *'  him  that  judgeth  righteoufly."  His  com- 
 mitting himfclf,  together  with  his  caufe,  into 
 the  hands  of  his  Father,  was  the  higheft  exer- 
 cife  of  faith.  And  herein  he  is  to  be  imitated  by 
 his  followers  in  all  ages  ;  to  live  a  life  of  faith 
 and  dependence  upon  God,  to  betake  them- 
 felves  to  him  in  times  of  difficulty  and  dan- 
 ger, to  put  themfelves  for  fafety  into  his 
 hands,  and  to  commit  their  caufe  to  him,  that 
 he  might  plead  it  againft  the  reproaches  of  the 
 world.  Let  me  afk  you,  whether  you  walk 
 in  this  particular  as  Chrift  walked  ?  Do  you 
 give  up  yourfelves  to  the  Lord,  repofe  your 
 truft  in  him ;  and  when  the  wicked  would 
 Ihake  your,  faith,  .and  entice  you  from  your 
 hope  iri  God,  by  their  fmooth  words,  or  by 
 their  ridicule  and  revilings,  do  you  then  "  with 
 **  purpofe  of  heart  cleave  to  him,"  and  refer  it  to 
 his  wifdom  to  execute  righteous  judgment  for 
 you ;  and  in  his  own  time  to  ''  bring  you  forth 
 "  to  the  light,  that  you  may  behold  his  righte- 
 ''  oufnefs  ?" 
 
 4.  Our 
 
8-84  Clir'iftlun  Conjijiency. 
 
 4.  Our  Lord  was  a  pattern  of  heavenly- 
 mindeduefs  and  contempt  of  the  world. 
 
 Not  only  did  the  nation  of  the  jews  expe6V, 
 that  w^hen  the  Mefliah  ihould  come,  he  would 
 fet  up  a  worldly  kingdom ;  but  his  apoftlcs 
 alfo  were  deeply  tinftured  with  this  popular 
 prejudice.  And  he  had  the  faireft  opportunity 
 to  gratify  them.  But  when  the  multitude 
 would  have  taken  him  by  force,  and  made  him 
 a  king,  did  he  in  any  degree  encourage  them  ? 
 No,  he  withdrew  from  them.  For  he  came 
 down  from  heaven,  and  "  his  kingdom  is  not 
 *'  of  this  world."  His  language  w^as,  ^'  I  re- 
 **  ceive  not  honour  froni  men."  His  foul  was 
 taken  up  w4th  heavenly  concerns ;  and  his 
 manner  of  life  fully  exprefled,  how  diminutivei, 
 in  his  eyes  were  the  riches,  dignities,  aiid  pomp 
 of  this  world. 
 
 Shall,  then,  they  who  call  themfelves  by  his 
 name,  fet  their  hearts  on  thefe  external,  un- 
 certain things,  and  make  them  the  chief  ob- 
 jeds  of  their  purliiit  ?  O  call  not  yourfelf  a 
 follower  of  Chrifb,  if  the  w^orld  and  the  things 
 
 of 
 
Chrjfiian  Cofi/ijlency.  385 
 
 of  the  world  be  fupremely  loved.  We  argi* 
 not  to  be  indifferent  to  any  duty  refpe<?[:ing 
 the  body  and  the  prefent  lite.  Whatever  is 
 commanded  of  God,  ought  to  be  done.  But 
 if  we  be  not  loofened  from  the  gratifications 
 of  fenfe,  if  the  heart  be  not  fet  on  heaven  and 
 heavenly  objects,  if  things  that  are  above  be 
 not  fought  in  preference  to  things  on  the  earth; 
 how  can  it  be  faid,  that  we  walk  as  Chrift 
 walked  ?  '  Surely  he  is  a  pattern  of  heavenly 
 mindednefs.  And  if  there  be  not  a  defire  and 
 endeavour  to  be  conformed  to  him,  chriftianity 
 is  wanting. 
 
 5.  Our  Lord  is  fet  before  us  as  an  example 
 to  be  imitated,  in  his  zealous  and  diligent  obe- 
 dience t-o  the  will  of  him  that  fent  him. 
 
 He  often  fpeaks  of  it  with  the  high  eft  plea- 
 fure.  *•'  My  meat  is  to  do  the  v»ill  of  him  that 
 *'  fent  mc,  and  to  finifli  his  work.  I  muft 
 "  work  the  work  of  him  who  fent  me,  while 
 *'  it  is  day."  And  in  another  place  he  fays, 
 "  As  the  Father  gave  me  commandment,  even 
 "  fo  I  do."  Now,  was  his  obedience  attended 
 with     the    utmoft   readinefs   and    exa<51:nef3  ? 
 
 C  c  Herein 
 
386  Chr'tJltaH  Conjijiency . 
 
 Herein  he  is  a  pattern,  that  we  give  all  dili- 
 gence in  performing  the  various  duties  which 
 are  incumbent  upon  us.     Did   he  fay  to  his 
 Father,   "  Lo,  I  come  to  do  thy  will,  O  God, 
 '^  thy  law  is  within  my  heart;"   and  fhall  wx 
 be  relud:ant,  and  flothful,  and  heartlefs  in  the 
 fervice  of  God  ?     I  am  fure,  if  we  are  the  real 
 foil  owners  of  Chrift,  fuch  a  backfliding  temper 
 and  conduct  will  be  the  grief  and  burden  of 
 our  fouls.     What !  he  fo  zealous,  and  we  fo 
 lukewarm  ;   he  fo  diligent,  and  we  fo  carelefs ; 
 he  fo  ready,  and  we  fo  liftlefs !     Thefe  things 
 ought  not  fo  to  be. 
 
 6.  Confider  the  patience  and  fubmiffion  of 
 Chrift  in  the  fufFerings  he  endured  from  the 
 hand  of  his  Father. 
 
 •^' 
 
 "  It  pleafed  the  Lord  to  bruifc  him,  and  to 
 "  put  him  to  grief,  when  he  made  his  foul  an 
 "  offering  for  fm."  "  The  cup  which  my 
 "  Father  giveth  me,  fhall  I  not  drink  it  ?"  It 
 was  indeed  full  of  the  moft  bitter  ingredients, 
 fo  that  even  his  innocent  nature  for  a  moment 
 drew  back.  Yet  he  returned,  faying,  ''  Not 
 "  my  will,  but  thine  be  done."     With  vvhat 
 
 patience 
 
ChriJlianConJiftency.  337 
 
 patience  did  he  go  "  as  a  lamb  to  the  flaugh- 
 **  ter,  and  as  a  Iheep  before  the  fliearcr  he  was 
 "  dumb !" 
 
 What  an  animating  motive  is  this  temper  of 
 our  Lord  to  imitate  him  ?  And  it  will  have  an 
 eficd;  on  thofc  who  believe  in  him.  Be  your 
 trials  and  afflidions  as  grievous  as  poffible, 
 they  are  not  to  be  mentioned  with  thofc  which 
 he  underwent.  Why  then  ihould  you  repine  ? 
 Surely,  if  you  walk  as  he  walked,  which  his 
 example  and  your  profeffion  oblige  you  to  do, 
 your  foul,  fometimes  at  leaft,  will  bow  to  the 
 fovereign  difpofal  of  God,  and  fay,  ''  Do  with 
 "  me  as  feemeth  good  in  thy  fight." 
 
 Secondly,  I  fhall  now,  in  a  fev/  particu- 
 lars, rcprefent  to  you  the  temper  and  condu6t 
 of  our  blelTed  Lord  toward  men,  in  which  he 
 is  held  forth  to  his  profefTmg  people  as  their 
 pattern. 
 
 In  general,'"  he  went  about  doing  good;" 
 not  only  in  healing  all  who  v/ere  difcafed,  in 
 which,  as  I  hinted,  he  is  not  an  example  to  us, 
 
 C  c  2  but 
 
388  Chr'iftian  Confiftency. 
 
 but   in   iucli   inftances    as   the   followingj   in 
 which  he  is  our  example. 
 
 1 .  In  his  religious  converfation. 
 
 "  Grace  was  poured  into  his  lips,"  and  "  his 
 "  fpeech  was  always  with  grace  feafoned  with 
 *^  fait."  There  was  a  continual  favour  in  it. 
 We  read  of  his  edifying  difcourfe,  not  only 
 ■with  his  apoilles,  but  in  the  houfes  of  thofe 
 who  invited  him  to  their  tables.  It  is  to  be 
 lamented,  that  fo  few  walk  as  he  walked  in 
 this  particular.  What  trifling,  impertinent, 
 unprofitable  talk,  if  not  corrupt  commiunica- 
 tion,  proceeds  out  of  the  mouths  of  many, 
 who  account  themfelves  chriftians  !  Chriftian 
 converfation,  and  the  converfation  of  fuch 
 chriftians,  how  widely  do  'tliey  differ !  But, 
 furely,  there  is  a  time  to  fpeak  of  that  which 
 is  good  to  the  ufe  of  edifying.  "  They  who 
 "  fear  the  Lord,  will  fpeak  often  one  to  an- 
 "  other ;"  and  "  a  word  in  feafon,  how  good 
 ^Msit!" 
 
 2.  Our  Lord  is  a  pattern  of  meeknefs,  hu- 
 mility, and  condefcenfion  to  men. 
 
 When 
 
Cfu-'i/fmn  Co7iJtJlency,  389 
 
 When  two  of  his  difciplcs  were  for  calHng 
 for  fire  from  heaven  to  conflime  the  Samari- 
 tans, who  did  not  receive  their  Mafter,  what 
 meeknefs  did  he  difcover,  in  faying,  "  Ye 
 "  know  not  what  manner  of  fpirit  ye  are  of!" 
 And  when  he  wafhcd  the  feet  of  all  of  them, 
 he  faid,  '•  I  have  given  you  an  example,  that 
 "  ye  fliould  do  as  I  have  done  to  you  ;"  that 
 is,  ftoop  to  do  the  meancfl  office  of  kindnefs 
 one  to  another.  And  O  how  wonderfully  did 
 his  meeknefs  and  gentlenefs  fiiine  in  the  midft 
 of  the  provocations  an^.  indignities  which  he 
 fufFered  from  his  enemies.  How  unlike,  then, 
 are  they  to  the  Lord  Jcfus,  who  are  haua;hty., 
 and  paflionate,  and  revengeful.  But  certainly, 
 they  who  are  his  true  followers,  as  they  arc 
 bound,  will,  in  their  meafure,  tread  in  his 
 fteps,  and  learn  of  him  who  is  meek  and  lowly 
 in  heart. 
 
 0.  Our  Lord  is  an  example  of  fidelity  in  giv- 
 ing reproof. 
 
 He  not  only  gave  the  moft  pungent  rebukes 
 to  his  enemies,  but  he  reproved  his  difciplcs, 
 when  he  beheld  their  irregularities.     And  fliail 
 
 C  C  3  WQ 
 
3Q0  Chrl/ilan  Qonjijlency. 
 
 we  fuffer  fin  upon  our  brother,  and  not  in  any- 
 Tvife  rebuke  him  ?  How  then  do  we  follow 
 Chrifl  ?  "  Faithful  arc  the  w^ounds  of  a  friend/* 
 and  *'  a  rebuke  will  enter  more  into  a  wife 
 ^■^  man,  than  an  hundred  ftripes  into  a  fool." 
 So  far  as  Chrift  is  taken  as  our  example,  will 
 our  faithfulnefs  to  one  another  appear. 
 
 4.  He  was  a  pattern  of  juftice  in  his  dealings 
 with  men. 
 
 When  he  was  at  Jacob's  well,  he  fent  his 
 difciples  into  the  city  to  buy  meat.  And  when 
 his  enemies  afked  him,  with  an  enfnaring  de- 
 iign,  "  Whether  it  were  lawful  to  give  tribute 
 ""  to  Cefar  ?"  whether  they  fliould  pay  their 
 taxes,  "  he  faid  to  them.  Render  to  Cefar  the 
 *^  things  that  are  Cefar's.'*  "~  To  follow  Chrifl's 
 example,  in  this  particular,  is  "  to  render  to  all 
 ^'  their  dues  ;"  to  be  honeft  and  juft  in  all  oui; 
 tranfad-ions. 
 
 5.  Our  Lord  was  a  pattern  of  benevolence. 
 
 Though  in  general  others  miniftered  to  him 
 of  their  fubflance,  yet  he  had  a  compafiionate 
 
 .  heart 
 
Chrlflian  Co7iJiJle'ricy .  39 1 
 
 heart  to  them  who  were  in  neceffitj,  as  we 
 learn  from  obferving,  that  "  the  difciples 
 *r  thought,  becaufe  Judas  had  the  bag,  that 
 "  Jefus  had  faid  to  him,  Buy  thofe  things 
 "  which  we  have  need  of  againft  the  feaft,  or 
 "  that  he  fhould  give  fomething  to  the  poor ;" 
 which  impUes,  that  they  knew  he  was  ufcd  to 
 it.  "  Whofo  has  this  world's  good,  and  fees 
 "  his  brother  have  need,  and  fhutteth  up  his 
 **  bowels  of  compaflion  from  him,  how  dwel- 
 "  leth  the  love  of  God  in  him  ?"  And  how 
 can  it  be  faid  of  him,  that  he  walks  as  Chrift 
 walked  ?     Once  more, 
 
 0.  Our  Lord  was  a  moft  perfect  example  in 
 his  forgivenefs  of  injuries. 
 
 I  need  only  to  mention  the  excellent  fpirit 
 which  he  difcovered  on  the  crofs  in  his  prayer, 
 *'  Father,  forgive  them,  for  they  know  what 
 *'  they  do."  To  refemble  him,  is  to  be  kind  one 
 to  another,  tender-hearted,  forgiving  one  an- 
 other, if  any  man  have  a  quarrel  againft  any. 
 Be  yc,  therefore,  followers  or  imitators  of 
 Chrift  as  dear  children.     Upon  the  whole, 
 
 C  c  4  They 
 
392  Chr'iftian  Confijlency. 
 
 They  who  are  Chrift's,  who  have  an  in^ 
 tereft  in  him,  are  lender  peculiar  obUgaticns  to 
 follow  his  example.  It  is  true,  there  are  a 
 thoufand  defe6ls  and  imperfections  on  the  part 
 of  the  befl:  of  men.  But  remember,  thefe  im- 
 perfedlions  are  confeffed  before  God  w4th  con- 
 trition and  ilriving  againft  them.  And  it  is 
 the  heart's  defire,  the  prayer,  and  the  endea-. 
 vour  of  all  who  trufl  in  Chrift  for  falvation^ 
 that  they  i^ay  w^alk  as  he  w^alked. 
 
INTERCOURSE  WITH,  AND  BLESSEDNESS 
 FROM  GOD. 
 
 SERMON     XVII  * 
 
 PSALM    XCI.   15. 
 
 Hcjhall  call  upon  me,  and  1  will  anfwer  hhn ;  I 
 will  be  with  hhn  in  trouble ;  I  will  deliver 
 hitNj  and  honour  him, 
 
 WE  have  here  a  cluiler  of  precious  pro- 
 mifes ;  and  in  the  preceding  verfe,  the 
 pcrfon  is  defcribed  to  whom   they  appertain. 
 
 *  This  ferinon  was  preached  by  the  venerable  author  at  the 
 Tuefday  ledure,  in  New  Broad-ftreet,  on  March  12th,  1799- 
 The  following  uircourle  he  referved  lor  his  next  turn,  on 
 March  26th.  But  when  that  day  arrived,  he  :^vas  waiting  for 
 Jiis  approaching  change,  and  anticipating  the  accomplifhment 
 of  the  latter  part  of  his  text  in  the  mell  exalted  fenfe  which  it 
 will  bear  ;  "  I  will  deliver  him,  and  honour  hinti."  To  gra- 
 tify many  of  his  friends,  who  heard  the  Inll  of  thefe  difcourfes 
 with  pleafure,  and  were  difappointed  of  the  fecond,  they  are 
 both  made  public.  Mr.  Winter  preached  his  firft  fermon  in 
 that  ancient  lecture,  on  Tuefday,  July  13th,  17b"2.  He  was 
 phofen  to  fucceed  the  Rev.  Thomas  Hall. 
 
 "  Becaufe, 
 
3Q4  Inter conrfe  witJi^  and 
 
 "  Becaufe  he  hath  fet  his  love  upon  me,"  faith 
 the  Lord,  "  therefore  I  will  deliver  him.  I 
 *'  will  fet  him  on  high,  becaufe  he  hath 
 "  known  my  name."  They  who  have  fet 
 their  love  upon  God,  or  have  given  him  their 
 hearts,  are  interefted  in  him  as  a  prayer  hear- 
 ing God.  They  may  be  in  trouble,  but  he 
 will  grant  them  his  prefence  in  it.  They  may 
 be  in  danger,  but  he  will  deliver  them  out  of 
 it.  They  may  be  in  obfcurity,  and  even  in  dif- 
 -  grace,  but  he  will  honour  them.  I  Ihall  dif- 
 courfe  on  thefe  precious  promifes  in  the  order 
 in  which  they  fland. 
 
 First,  Every  one  that  fets  his  love  upon 
 God,  has  recourfe  to  him  by  prayer,  and  an  in- 
 tereft  in  him  as  the  hearer  of  prayer. 
 
 \  .  ^: 
 
 1.  Every  one  who  fets  his  love  upon  God, 
 has  recourfe  to  him  by  prayer. 
 
 And  how  can  it  be  othcrwife  ?  For  every 
 one  who  loves  God,  loves  his  commandments. 
 And  aifurcdly  prayer  is  one  of  them.  How^ 
 frequently  are  we  exhorted  to  it !  "  In  every 
 **  thing     by    prayer    and    fupplication    with 
 
 "  thank/giving. 
 
Blejfedncfs  from  God.  SQS 
 
 "  thankfgiving,  let  your  requefts  be  made 
 *'  known  unto  God.  Men  ought  always  to 
 '*  pray,  and  pray  without  ceafmg."  But  not- 
 withftanding  it  is  fo  often  enjoined,  multi- 
 tudes, and  e^'en  many  profeffing  chriftians, 
 live  in  the  total  neglect  of  it.  The  reafon  is, 
 becaufe  they  do  not  love  God.  For  it  is  cer- 
 tainly the  cafe,  that  they  who  do  love  him, 
 make  confcience  of  converfnig  with  him  by 
 prayer.  They  lift  up  their  foul  to  him,  they 
 pour  out  their  heart  before  him. 
 
 Men  begin  to  call  upon  the  Lord,  when  the 
 Lord  calls  them  by  his  grace.  It  is  true,  many 
 prayers  may  be  made  by  men,  while  they  con- 
 tinue in  a  ftate  of  unregeneracy.  But  thofe 
 prayers  are  not  better  than  the  cries  of  nature. 
 "  In  their  affliction  they  will  feek  him  early," 
 and  earneftly  too.  If  a  man  were  in  perils  of 
 waters,  and  in  danger  of  drowning,  and  were 
 to  fee  even  his  enemy  near,  he  would  call  to 
 him  for  affiftance.  It  is  not  becaufe  he  loves 
 that  man  that  he  cries  to  him,  but  becaufe  he 
 loves  himfclf.  Thus  when  perfons  are  in  the 
 depths  of  diftrefs,  beyond  the  power  of  fellow 
 
 mortals 
 
3q0  Inter cotirfe  with,  and 
 
 mortals  to  help  them,  as  they  have  a  general 
 notion  of  God  that  he  is  Almighty,  no  marvel 
 that  they  cry  aloud  to  him.  We  read  of  King 
 Saul,  that  he  faid,  "  The  Philiftines  will  come 
 **  down  upon  me  to  Gilgal,  and  I  have  not 
 "  made  fupplication  to  the>  Lord.  I  forced 
 "  myfclf,  therefore,  and  offered  a  burnt  offer- 
 "  ing."  The  praying  of  the  wicked  is  all 
 forced  work.  It  is  extorted  from  them  ;  as  it 
 is  faid  of  the  hypocrite,  "  Will  he  always  call 
 *'  upon  God  V  No  :  only  when  diftrefs  and 
 anguifh  come  upon  him.  Then  he  may  call, 
 but  God  will  not  anfwer. 
 
 On  the  other  hand,  that  is  prayer  in  God's 
 eftimation,  w^hich  flows  from  a  renewed  heart, 
 as  a  ftream  from  a  fountain ;  or,  as  breath 
 proceeds  from  a  living  man.  "^he  foul  being 
 quickened  by  the  Holy  Spirit ;  from  that  fpi- 
 ritual  life  which  is  infufed  into  him,  defires  arc 
 offered  up.  Or,  in  other  w^ords,  the  fire  of 
 divine  love  is  kindled  within,  and  the  fparks 
 fly  upward.  Not  till  Saul  of  Tarfus  was  con- 
 verted, do  we  hear  of  his  praying.  And  when 
 the    Lord    faid    to    Ananias,     "  Behold,     he 
 
 **  prays !" 
 
BJcJJednefs  from  God.  397 
 
 "  prays  !"  the  note  of  admiration  is  prefixed, 
 not  bccaufe  it  is  a  wonder  that  a  convert  prays, 
 but  becaufe  the  heart  of  fo  vile  a  fmner  was 
 changed.  Upon  fuch  a  change  wrought  in 
 him,  it  would  be  a  wonder  indeed  if  he  did 
 not  pray :  yea,  it  were  impoiTible  but  that  he 
 Ihould.  For,  as  I  juft  now  faid,  where  life  is 
 given,  there  will  be  breathing.  **  Thou  haft 
 "  heard  my  voice  ;  hide  not  thine  ear  at  my 
 "  breathing,  at  my  cry."  When  the  Lord 
 calls  a  finncr  by  his  grace,  then  that  fmner  be- 
 gins to  call  on  the  name  of  the  Lord.  Yet, 
 after  all,  the  unregenerate  are  to  be  exhorted 
 to  the  duty.  "  Pray  God,"  fays  Peter  to  Si- 
 mon Magus,  "  if  perhaps  the  thought  of  thine 
 "  heart  may  be  forgiven  thee." 
 
 It  follows,  that  praj-er  is  the  ftated  and  ha- 
 bitual courfe  of  them  who  fct  their  love  on 
 God.  It  was  a  groundlcfs  charge  which  Eli- 
 phaz  threw  upon  Job,  *'  Thou  caftell  oif  fear, 
 *^  and  reftrainefl  prayer  before  God ;"  whereas 
 we  have  many  inflances  of  his  praying,  while 
 the  affli(^ing  hand  of  God  was  heavy  upon 
 him.  And  when  the  Lord  turned  his  captivity 
 into  profpcrity,  he  fpake  of  him  to  his  friends 
 
 with 
 
303  Intercourfe  with,  and 
 
 with  this  encomium,  ''  My  fervant  Job  fhall 
 "  pray  for  you,  for  him  will  I  accept." 
 
 A  child  of  God  may  not  indeed  fpeak  fo 
 often  to  his  heavenly  Father,  as  he  ought. 
 But  who  can  imagine  he  will  pafs  a  day  in 
 filence  ?  Has  he  nothing  to  fay  in  a  way  of 
 complaint*?  Docs  no  temptation  whatever 
 affault  him  ?  Is  there  no  inward  corruption 
 that  rifes  within  him  ?  Has  he  no  petition  to 
 prefent,  no  want  to  be  fupplied  ?  I  now  fpeak 
 of  fet  times  for  prayer,  be  they  twice  or  thrice 
 a  day,  lefs  or  more  ;  as  David  fays,  ''  Evening 
 "  and  morning,  and  at  noon,  will  I  pray."  Be 
 his  worldly  avocations  ever  fo  prefTmg,  and  his 
 temptations  ever  fo  numerous,  it  cannot  rea- 
 fonably  be  thought,  that  any  child  of  God  is 
 fo  far  left  to  himfelf,  as  not  to  make  prayer  his 
 daily  pradlice.  If  he  be  in  his  right  mind,  he 
 will  keep  in  the  right  way.  And  what  is  faid 
 of  Gideon's  army,  may  be  applied  to  him, 
 "  faint,  yet  purfuing."  Even  at  the  wor/l, 
 when  his  heart  is  labouring  with  grief  and  dc- 
 jeded,  yet  he  will  follow  on,  and  continue  in 
 prayer.  Or,  as  it  was  with  Jonah,  "  When 
 "  my  foul  fainted  within  me,  I  remembered 
 
 ''  the 
 
Blijfcdnefs  from  God.  3qq 
 
 '*  the  Lord  ;  and  my  prayer  came  in  unto  thcc, 
 "  into  thine  holy  temple."  It  was  alfo  the 
 refolution  of  David,  ''  I  will  call  on  the  Lord 
 "  jfo  long  as  I  live." 
 
 I  obferve,  that  prayer  is  the  inftituted  mean 
 for  obtaining  of  God  thofe  bleffings  which  he 
 has  promifcd.  There  is  not  a  mercy  needful 
 for  the  body  or  the  foul,  but  it  is  promifed  in 
 the  fcripture.  Thus  in  Ezekiel  God  promifes 
 to  "  give  a  new  heart  and  a  new  fpirit."  And 
 having  fpoken  of  fpiritual  bleffings,  he  then 
 fays,  that  he  would  "  increafe  their  corn,  and 
 "  the  fruit  of  the  tree.  But  for  thefe  I  will 
 "  be  enquired  of  by  the  houfe  of  Ifrael  to  do  it 
 "  for  them."  Suppofmg  there  were  no  pro- 
 mife  on  record,  it  would  neverthelefs  be  our 
 duty  to  prefent  our  requefts  to  God.  But  as 
 there  are  promifes  without  number,  of  every 
 thing  that  is  necelTary  and  convenient,  what 
 greater  encouragement  can  be  defired  }  *'  Afk 
 "  and  ye  fliall  receive,  fcek  and  ye  Ihall  find, 
 "  knock  and  it  fliall  be  opened  to  you."  This 
 brings  me  to  obferve, 
 
 2.  Every 
 
400  Intercourfe  with,  and 
 
 2.  Every  one  who  fets  his  love  on  God  has 
 an  intereft  in  him  as  the  hearer  of  prayer. 
 "  He  iliall  call  upon  me,  and  I  will  anfwer 
 «  him." 
 
 What    indigent    man   would    not    think 
 himfclf  happy,   who  had   a   friend  able   and 
 ready  to  fupply  his  Avants  v/henever  he  ap- 
 plied to  him  ?    But  let  it  be  remembered,  that 
 in  the  cafe  before   us,   we    are  far  from  be- 
 ing   competent  judges  what   is   moft  proper 
 for  us,    with    refped;   to   the    enjoyments   of 
 this  life.     No  wife  man  will  afk  that  of  God, 
 which  he  has  not  promifed  in  his  word.     It  is 
 true,  he  has  promifed  the  good  things  of  this 
 world,  but  it  is  upon  condition,   fo  far  as   he 
 know^s  will  conduce  to  our  beft  intereft,  which 
 is  the  profperity  of  the  fouL-^Agur's  prayer  is 
 feldom  offered  with  fmcerity.     The  principal 
 thing  which  he  implored  is  too  often  forgotten. 
 "  Rem.ove  from  me  vanity  and  lies."     It  is  as 
 if  he  had   faid,  Take    away  all   iniquity  from 
 me.     And   having   fought  firft  fpiritual  hlcf-' 
 fmgs,   he  next  comes  to  defire    "  food  conve- 
 "  nient  for  him."     Now  they  who  intreat  of 
 God  thefe  things,  iliali  obtain  them.     He  will 
 
 a'ive 
 
.  Blc[[ednefs from  God.  401 
 
 **  i^ive  his  Holy  Spirit  to  them  that  afk  him." 
 And  when  the  Spirit  is  given,  all  "  fpiritual 
 *'  bieffings  in  heavenly  places  in  Jefus  Chrifl" 
 are  given  with  him.  And  as  to  temporal  things, 
 they  fliall  be  granted  in  that  manner,  that 
 meafure,  and  that  feafon,  which  infinite  wif- 
 dom  fees  proper.  And  when  the  Lord  knows, 
 that  this  and  the  other  thing  is  not  good  for 
 us,  he  not  only  wifely,  but  gracioufly  refufcs 
 it.  Is  a  father's  love  of  his  children  to  be 
 queftioned,  becaufe  he  will  not  gratify  all  their 
 wiflies  ?  What  are  the  highcft  and  holieft  of 
 men,  when  compared  with  God,  but  little 
 children  ?  And  fiiall  fuch  teach  him  know- 
 ledge ?  You  cry  to  "  him  in  the  day  time,  and 
 "  he  hears  not,  and  in  the  ni^ht  feafon  vou  are 
 "  not  filcnt."  What  then,  will  you  entertain 
 hard  thoughts  of  him  ?  If  you  behave  as  his 
 fons  and  daughters,  you  will  be  refigned  to  his 
 difpofnig  w^ll.  But  if  you  be  not  gratified  in 
 fome  one  thing,  can  you  fay  that  he  has  never 
 anfwcred  you  in  any  thing  ?  If  in  the  very 
 time  when  you  have  cried,  he  has  not  anfwcr- 
 ed you,  yet  by  waiting  for  him,  have  you  not 
 had  reafm  to  rejoice  ?  Some  examples  are 
 recorded  in  fcripturc  of  immediate  anfwers  to 
 
 D  d  praj-er. 
 
402  Intercourfe  wtthf  and 
 
 prayer.  *'  In  the  day  when  I  cried  thou  an- 
 "  fweredft  me,  and  ftrengthenedfl  me  with 
 "  ftrength  in  my  foul."  And  there  were  many 
 inftances,  in  which  anfwers  were  given  a  con- 
 fiderable  time  after  prayer.  When  God  him- 
 felf  fays,  "  He  fliall  call  upon  me,  and  I  will 
 "  anfwer  him,"  w^e  are  fure  that,  fooner  or 
 later,  he  will  exemplify  his  own  character.  Yet 
 Jet  it  be  obferved,  that  in  the  nature  of  things, 
 all  the  prayers  which  his  people  offer,  cannot 
 be  anfwered  till  the  day  of  Chrifl's  appearing. 
 For  what  is  the  uttermofi:  of  their  defires  ?  Is  it 
 riot  to  be  bleffed  with  the  full  enjoyment  of 
 God  in  their  whole  perfons  ?  But  this  happi' 
 nefs  will  not  be  accomplifhed  till  the  great 
 day. 
 
 To  what  I  have  faid  I  caenot  but  add,  that 
 God  never  anfwers  prayer  for  the  fake  of 
 prayer.  The  motl  fervent  petitions  are  ac- 
 companied with  fuch  imperfections  and  wan-f 
 dcrings  of  heart,  that  were  it  not  for  "  tho- 
 "  much  incenfe"  of  our  Lord  Jefus  Chrift,  not 
 one  v,'ould  be  heard  and  accepted.  He  is 
 *'  that  other  angel"  who  is  reprefented  as 
 "■  Handing  at  the  altar,  having  a  golden  cen- 
 
 "  fer : 
 
BkJJednefs  from  God.  403 
 
 "  fer :  and  there  was  given  him  much  incenfe, 
 "  that  he  fliould  offer  it  with  the  prayers  of 
 "  all  faints."  O  then,  whenever  you  pray, 
 think  upon  your  need  of  Chrift  ^s  the  only 
 Mediator,  rely  on  his  atoning  facrifice,  and 
 truft  in  him  as  one  who  ever  lives  to  make  in- 
 terceffion.  There  are  men  rifen  up  among 
 us,  who  leave  out  the  Lord  Jefus,  and  fay,  we 
 are  not  to  afk  any  thing  of  God  for  his  fake. 
 But  as  it  was  under  the  Old  Teftament,  fd 
 furely  it  is  under  the  New.  They  \^  ho  drew 
 near  to  God,  implored  bleflings  on  Chrift's  ac- 
 count. Daniel  fays,  ''  Now  therefore  hear 
 "  the  prayer  of  thy  fervant,  and  his  fupplica- 
 *'  tion ;  and  caufe  thy  face  to  fhinc  on  thy 
 "  fandiuary,  for  the  Lord's  fake :"  for  the  fake 
 of  the  promifed  Meffiah,  who  is  Jefus  Chrift 
 the  Lord.  And  "  whatfocvcr  ye  afk  in  my 
 *^  name,"  fays  our  Lord,  ''  I  will  do  it."  I 
 now  proceed  to  obferve. 
 
 Secondly,  The  promifc  of  the  divine  pre- 
 fence  in  a  time  of  need.  ''  I  will  be  with 
 "  him  in  trouble." 
 
 D  d  2  Here 
 
404  Intercourfe  with.,  and 
 
 Here  we  are  led  to  confider  the  life  of  a  real 
 chriflian,  as  it  is  a  mixed  ftate,  compofed  of 
 that  which  is  grievous,  and  that  which  is 
 joyous.  Both  are  his  experience.  Ifanyper- 
 fons  were  to  be  exempted  from  trouble,  would 
 they  not  be  the  beft  part^  of  mankind,  thofe 
 whom  God  has  chofcn  for  his  friends  and  fa- 
 vourites ;  yea,  whom  he  has  made  his  own  fa- 
 mily ?  Yet  it  comes  to  pafs,  that  his  fons  and 
 daughters  are  in  trouble  more  than  other  per- 
 fons.  How  does  it  fo  happen  ?  Not  by  chance, 
 but  by  the  appointment  of  a  wife  and  merciful 
 providence.  And  why  are  they  in  common 
 ?ifflid:ed  more  than  the  wicked  ?  It  is,  if  I 
 may  fo  fpeak,  becaufe  this  world  is  the  only 
 hell  they  fliall  flifFer.  "  In  their  life  time 
 "  they  receive  all  their  evil  things."  No  won- 
 der, therefore,  that  they  'are  "  troubled  on 
 **  every  fide."  Yet  for  this  caufe  they  do  not 
 wholly  fmk  under  their  burdens,  becaufe  the 
 Lord  is  with  them.  -  Here  let  us  take  a  view 
 of  the  dark,  and  then  of  the  bright  fide  of  the 
 cloud. 
 
 1 .  The  children  of  God  are  cxpofcd  to,  and 
 feel  trouble. 
 
 With 
 
Bhffedjiefs  from  God.  405 
 
 With  refped  to  bodily  affliAion,  though 
 they  bring  it  not  upon  themfclves  by  intem- 
 perance, riot,  and  uncleannefs,  yet  their  bo(^ics 
 are  as  frail  and  mortal  as  others.  It  is  a 
 thouofht  which  cannot  but  sivc  fome  relief, 
 that  when  pains  and  ficknefs  aflault  them, 
 they  did  not  procure  thcfe  things  to  thcm- 
 felves  by  their  evil  deeds.  They  come  more 
 immediately  from  the  hand  of  God.  There- 
 forfe  they  can  fay  with  the  pfalmift,  '^  he 
 "  weakened  my  ftrength  in  the  way,"  that  is, 
 in  the  courfe  of  my  life,  and  in  the  way  of 
 duty.  Job  was  renowned  for  his  integrity  ;  yet 
 he  complains,  "  My  bones  are  pierced  in  me 
 "  in  the  night  feafon,  and  my  fniews  take  no 
 **  reft.  When  I  fay,  my  bed  fhall  comfort  me, 
 "  and  my  couch  fliall  eafc  my  complaint,  then 
 '^  I  am  full  of  tcfTmgs  to  and  fro  till  the  dawn- 
 *' ing  of  the  day."  But,  not  to  lengthen  out 
 the  time,  in  fpcaking  of  the  infirraitics  of  na- 
 ture and  of  years,  the  children  of  God  are 
 troubled  in  the  world,  becaufe  they  are  not  of 
 the  w^orld.  Look  into  tlic  hiftory  of  the 
 church,  and  read  the  fufferings  which  were 
 endured  by  the  martyrs  and  confeffors  of  the 
 Lord  Jefus.  The  fcvcrcft  tortures  which  the 
 '  D  d  3  craft 
 
4o6  Int-ercourfe  with,  and 
 
 craft  and  malice  of  the  wicked  could  contrive, 
 were  inflicled  on  them.  BleiTed  be  God,  our 
 lot -is  caft  in  days  of  liberty.  But  as  there  arc 
 ibme  who  difcover  a  perfecuting  fpirit,  who, 
 as  the  prophet  Micah  expreffes  it,  "  bite  with 
 '*  their  teeth,  and  yet  cry  peace ;"  it  fliews, 
 that  if  God  were  to  take  off  the  reftraint  which 
 is  upon  them,  they  would  devour  his  Ifrael 
 with  open  mouth.  There  is  alfo  worldly 
 trouble  arifmg  from  loflcs  and  difappointmentS;, 
 in  which  religious  perfons  and  families  have 
 been  involved,  owing  in  great  mcafure  to  the 
 grofs  imprudencies,  and  fometimcs  to  the  ex- 
 cciTes  of  thofe  they  are  conne(5led  with.  Yea, 
 there  are  greater  troubles  which  the  righteous 
 endure,  than  thofe  W'hich  light  on  the  body, 
 and  proceed  from  the  world..  Their  iniquities 
 prevail  againft  them.  IndvVfclling  corruption 
 oppofes  them,  and  carries  thern  intp  captivity. 
 Thev  "  wreftle  not  aiminft  flefli  and  blood,  but 
 *'  againft  principalities  and  powers,  againft  the 
 "  rulers  of  the  darknefs  of  this  world,  againft: 
 *'  fpiritual  wickednefs  in  high  places."  "  Satan 
 "  defires  to  have  them,  that  he  may  flft  them 
 '*  them  as  wheat,"  And  that  adverfary  is 
 fometimcs  faffcred  to  agitate  and  diftrcfs  them 
 
 witl^ 
 
BleJJednefs  from  God.  407 
 
 with  his  fuggeftions,  fo  that  they  are  brought 
 to  the  border  of  defpair.  And,  moreo\'er,  the 
 Lord  may  withdraw  the  tokens  of  his  love,  and 
 fill  them  with  imprcffions  of  his  anger.  *'  Thou 
 *'  hideft  thy  face,  and  I  am  troubled."  And 
 "  while  I  fuffer  thy  terrors,  1  am  diilraAed." 
 This  has  been  the  adverfity  of  many,  and  it  is 
 the  bittereft  ingredient  in  their  cup. 
 
 \  Now^  put  all  thcfe  things  together,  and 
 fee  if  there  be  any  forrow  like  unto  that  for- 
 row,  wherewith  the  Lord  afllids  his  people  ? 
 But,  •     , 
 
 2.  Let  us  turn  to  the  bright  fide,  and  we 
 Ihall  difcern  a  fufficicncy  of  power  to  give  re- 
 hef. 
 
 '"  The  Lord  himfelf  who  makes  fore,  binds 
 *'  up  ;  he  wounds,  and  his  hands  make  whole." 
 And  what  can  be  fo  great  a  fource  of  confola- 
 tion,  as  the  promife  he  here  makes  ?  "I  will 
 **  be  with  him  in  trouble."  Be  the  trouble 
 what  it  may,  whether  felt  or  feared,  natural 
 or  fpiritual,  of  body  or  mind;  from  fcripturc 
 we  learn,  that  the  Lord  is  prefent  in  that  man- 
 
 D  d  4  ncr 
 
403  Intercourfe  with,  and 
 
 ttfer  with  fome  of  the  children  of  men,  in 
 which  he  is  not  with  others.  Befides  his  om- 
 niprefence,  there  is  his  pecuUar,  fpiritual,  and 
 gracious  prcfence  ;  which  commences  from  the 
 day  of  their  converfion,  and  which  is  never 
 wholly  withdrawn  from  them.  For  he  has 
 faid  to  each  of  his  people,  "  I  will  never  leave 
 '.'  thee,  nor  forfake  thee."  But,  when  wc 
 read  fuch  a  promife  as  this,  *'  I  will  be  with 
 *.*  him  in  trouble,"  it  carries  a  farther  idea, 
 that  he  Mill  be  witli  them  in  that  manner 
 and  way,  in  which  he  is  not  with  the  fame 
 perfons  at  other  times.  When  they  ar<?  fb. 
 troubled,  as  that  the  company  of  their  befl 
 friends  can  yield  them  no  comfort  and  eiFe6tiial 
 relief,  then  he  feafonably  interpofes  on  their 
 behalf.  Let  it  here  be  obferved,  that  the  pro- 
 niifed  prefence  of  God  is  operative  and  influ- 
 ential.    And  in  this  fenfe  he  is  with  them, 
 
 (l .)  To  uphold  and  ftrengthen  them  to  bear 
 their  trouble.  ''  Fear  thou  not,  for  I  am  with 
 "  thee ;  be  not  difmayeO,  for  I  am  thy  God. 
 ':'  I  will  fcrengthen  thee,  yea,  I  will  help  thee, 
 "  yea,  I  will  uphold  thee  w4th  the  right  hand 
 ^'  of  my  righteoufnefs."     Were  it  pol'fible  for 
 
 all 
 
BJeJfednefs  fiom  God.  -409 
 
 all  troubles  w  hich  can  be  named,  to  be  impo- 
 fed  on  any  one  real  chriftian,  the  weight  would 
 be  nothing  to  the  Lord  God  omnipotent. 
 *^  Underneath  are  everlafting  arms."  He  not 
 only  can,  but  nyiU  fupport  the  foul  under  the 
 heavielt  burthens.  And  he  has  done  it  fome^ 
 times  to  the  admiration  of  many.     Again, 
 
 (2.)  The  promife  has  been  accompliilied,  fa 
 as  to  rejoice  the  heart  in  iiery  trials.  OUen  does 
 the  apolHe  Ipcak.  of  the  confolations  w  hich 
 flowed  in  to  him  in  the  midft  of  his  fuffer-* 
 ings.  "  As  the  fufFerings  of  Chrift  abound 
 *'  in  us,  fo  our  confolations  alfo  abound  in. 
 *'  Chrift."  Some  of  the  martyrs  of  Jcfus, 
 while  burning  at  the  Hake,  have  been  filled 
 with  the  prefencc  of  God,  in  fuch  meafure, 
 as  to  feel  no  pain.     Further, 
 
 (3.)  The  Lord  is  prefent  with  his  people  in 
 trouble,  to  bring  thofe  things  to  their  remem- 
 brance, which  revive  and  animate  their  i'ouls. 
 There  is  every  thing  in  the  gofpel  which  tends 
 to  encourage.  And  when  lie  fJiews  them  by 
 his  word  and  Spirit  what  Chrill  has  done  and 
 fufFcrcd,  and  what  he  is  now  doing  for  thcni ; 
 
 that 
 
410  Inter courfe  with,  and 
 
 that  they  have  an  everlafling  righteoufnels  to 
 rely  upon  ;  that  the  promifes  are  their's  to 
 plead ;  yea,  that  they  are  in  the  way  to  the 
 heavenly  inheritance,  which  is  refervcd  for 
 them  ;  what  can  they  want  more  ?  One  good 
 word  of  God  brought  home  and  applied  to 
 the  foul,  will  raife  faith  and  hope.  And  once 
 inore„ 
 
 (4.)  He  will  be  with  them  to  work  a  refigned 
 frame  and  temper  in  them.  If  they  be  full  of 
 joy  with  the  light  of  his  countenance,  yet  he 
 will  enable  them  to  fee  his  hand,  and  to  fay,, 
 *'  it  is  the  Lord,  let  him  do  what  feemeth  good 
 "  in  his  fight."  Indeed,  you  may  know  that  the 
 prefence  of  God  is  with  you  in  trouble,  when 
 you  are  enabled  to  difcern  the  evil  of  fm  as  the 
 caufe  of  adverfity,  and  are  humbled  for  it,  as  it 
 is  ofFenfive  to  God ;  when  you  find  it  is  good 
 for  you  to  draw  near  to  him,  and  are  defirous 
 that  the  afflidion  may  be  profitable  to  you.  "  O 
 *'  thou  who  art  affli(5led,  toffed  with  tempefl, 
 "  and  not  comforted  ;"  behold  the  promife  of  a 
 faithful  God.  Take  it,  and  carry  it  to  the 
 throne  of  grace.  Say  to  him,  Hafl  thou  faid, 
 *^  I  will  be  with  thoe  in  trouble  ?"  *'  Remember 
 
 "  thjr 
 
Bleffednefs  from  God,  411 
 
 f*  thy  word  unto  thy  fervant,  upon  which  thou 
 ''  haft  caufed  me  to  hope." 
 
 The  remainder  of  the  fubje<5l  I  leave  to  an- 
 other opportunity,  and  conclude  with  obferv- 
 ing  the  following  things. 
 
 1 .  Has  the  Lord  faid  of  them  that  love  him, 
 "  They  lliall  call  upon  me,  and  I  will  anfwer 
 **  them  ?"  How  culpable  then  are  they,  who, 
 when  he  grants  their  requeft,  are  unobfervant 
 of  the  mercy ! 
 
 Before  you  retire  to  reft,  you  make  con- 
 fcience  of  committing  yourfelf  to  the  divine 
 protedlion.  In  the  morning  when  you  rile, 
 you  find  the  Lord  has  made  you  to  dwell  in 
 fafety.  Is  not  this  an  anfwer  to  your  prayer  ? 
 And  how  many  anfwers  of  this  kind  have  you 
 received  of  God ! 
 
 .  2.  Has  the  Lord  heard  the  voice  of  your 
 fupplication  ?  Let  it  be  improved,  as  a  motive 
 to  excite  your  love  to  him,  and  your  refolution 
 to  perfevere  in  prayer. 
 
 Recolle(5l 
 
•412  inter courfe  with^  and 
 
 Recolledl  the  words  of  the  pfalmi'ft,  "  I. love 
 "  the  Lord,  becaufe  he  hath  heard  the  voice  of 
 "  my  fupphcation  ;  becaufe  he  has  inclmed  his 
 "  ear  to  me,  therefore  will  I  call  upon  him  as 
 "  long  as  I  live."  Mr.  Henry  has  this  thought 
 on  the  expreflion,  He  has  inclmed  his  ear  to 
 me,  "  This  intimates  his  readinefs  and  won- 
 '^  derful  condefcenfion.  He  lays  his  ear,  as  it 
 "  were,  to  the  mouth  of  prayer,  to  hear  it, 
 ♦'  th6ugh  it  be  but  whifpered  in  groanings  that 
 <*'  cannot  be  uttered." 
 
 S.  How  deplorable  is  their  condition,  who 
 have  no  heart  to  pray,  and  confequently  have 
 no  intercft  in  a  prayer  hearing  God ! 
 
 You  meet  with  trouble,  and  ^-ou  fay  you 
 liiuft  bear  it  well  as  you'^Can;  it  is  com- 
 mon to  men.  But  h'^Ve  you  no  God  to  ap- 
 proach ?  No ;  nor  do  you  defire  that  privi- 
 lco;c.  But  "  can  your  hearts  endure  }  Can 
 "  your  hands  be  ftrong,  in  the  day  when  the 
 *'  Almighty  deals  with  you  ?"  It  is  faid,  "  God 
 "  Ihall  caft  upon  him,  and  not  fpare ;  he 
 "  would  fain  flee  out  of  his  hand."  But  how 
 much  better  would  it  be,   to  fice   to  him  in 
 
Bleffeditefs  from  God,  41 S 
 
 your  diftrefs  !  for  he  is  to  all  fuch  a  very  prc- 
 feiit  help  in  trouble. 
 
 Laftly,  Let  the  gracious  prefence  of  God  be 
 fought  in  all  your  affli6llons,  and  in  your  at- 
 tendance on  his  inftitutions. 
 
 This  is  the  life  of  the  foul.  This  fan^lifies 
 troubles,  and  renders  the  means  of  grace  ufeful. 
 "  O  when  will  he  come  unto  me  ?"  He  has 
 faid,  "  In  all  places  where  I  record  my  name, 
 "  I  will  come  to  them  and  blefs  them." 
 '■^  Seek  then  the  Lord  while  he  may  be  found ; 
 '**  call  upon  him  while  he  is  near.  Seek  the 
 "  Lord  and  his  ftrength  ;  feek  his  face  conti- 
 "  nually." 
 
INtERCOURS£  WITH,  AND  BLESSEDNESS 
 FROM  GOD. 
 
 SERMON    XVIII. 
 
 PSALM    XCI.   15. 
 
 HeJkaJl  call  upo7t  me,  aiid  I  w'dl anfwer  htm ;  I 
 will  be  with  him  i?i  trouble;  I  will  be  with 
 him  and  honour  him. 
 
 nn  ROUBLE  is  the  engine  in  God's  hands  to 
 -*-  lift  up  the  foul  to  heaven.  Nothing  is  more 
 cafy  than  to  fay  the  words  of  a  prayer.  But 
 to  pray  hungering  and  thirfting,  is  the  hardefl 
 of  all  works.  It  is  eafy  to  offer  up  many  pray- 
 ers to  God.  But  who  offers  up  himfelf  to 
 him  ?  Wlien  I  began  to  treat  on  this  fubje<5l, 
 1  obferved  that  the  preceding  verfe  gives  us  a 
 defcription  of  the  perfons  to  whom  thefe  great 
 and  precious  promifes  appertain.  They  who 
 "  fct  their  love  upon  God,"  have  recourfe  to 
 hici  by  prayer  ;  and  they  have  an  intcreft  in  him 
 
 as 
 
4l6  tntercoiirfe  with,  and 
 
 as  the  hearer  of  prayer.     This  is  the  firil;  of 
 the  |)romifes  here  recorded,   "  He  fliall   call 
 '^  upon  me,  and  I  will  anfwer  hi  m."    And  have 
 not  fome  of  us  experienced   the  goodnefs  of 
 God  in  this  article  ?    We  have  fought  to  him, 
 and  he  has   in   due  time  granted  our  requeft. 
 We  ought  then  to  take  up  the  language  of  the 
 pfalmift,    '^  I  love  the   Lord,   becaufe   he  has 
 "  heard   my  voice   and  my  fupplication."     I 
 would  urge  it  on  myfclf  and  you,  to  think  of 
 God  before  we  fpeak   to   him.     Let  us  recol- 
 le6l  to  whom  we  are  about  to  addrefs  ourfelves. 
 Let  us  fearch  into  our  fpiritual  neceffities,  and 
 then  fpread  them  all  before  him.    David  fays, 
 *'  Give   ear  to  my  words,   O  Lord;    confider 
 "  my  meditation."     He  meditated  before  he 
 poured  out  his  heart  in  prayer,   and  he  found 
 that  it  turned  to  good  account.     And  above 
 all,  if  you  would  have  your  prayers  anfwered, 
 meditate  on  the  Redeemer,  w^ho  is  the  way, 
 the  truth,   and  the  life.     None  can  come  to 
 the  Father  but  by  him.     And   together  with 
 that,  think  on  the  neceffity  you  ftand  in  of  the 
 Holy  Spirit  to  help  your  infirmities. 
 
 Before 
 
Blejfednefs  from  God.  4 1 7 
 
 Before  I  enter  on  the  laft  promife  mentioned 
 in  the  text,  "  I  will  deliver  him,"  I  fhall  make 
 a  few  obfervations  on  the  prefence  of  God, 
 which  fome  think  they  have,  but  have  not ; 
 and  which  others  fear  they  have  not,  and  yet 
 have.  I  fliall  fpeak  very  plainly,  for  I  would 
 be  underftood  by  the  meaneft  capacity.  As 
 to  thofe  who  think  they  have  God's  prefence, 
 but  have  not,  I  would  obferve  two  things. 
 
 1.    It  is   no   fure  token  of  the  prefence  of 
 God,  that  he  is  with  you  of  a  truth  ;  when  he 
 gives  you  bodily  health,  lively  fpirits,  the  com- 
 forts of  life,  and  a  relifli  for  them. 
 
 Thefe  are  great  bleffuigs,  and  demand 
 thankfgiving.  Yet  many  pofTefs  them,  and 
 are  never  thankful  from  their  hearts.  I  be- 
 lieve it  is  not  uncommon  for  perfons  to  de- 
 ceive themfelves  in  this  particular.  They  con- 
 fider.external  profperity  as  a  certain  fign  of  the 
 divine  favour.  If  the  good  things  of  this  life 
 flow  in  upon  them,  and  they  have  health  to 
 enjoy  them,  they  are  ready  to  conclude,  that 
 thefe  are  teftimonies  of  the  love  of  God,  and 
 that  his  prefence  is  with,  them.     But  we  arc 
 
 E  G  apt 
 
4 1 8  Inter courfe  %mth,  and 
 
 not  to  form  an  eftimate  of  real  happinefs  from 
 fuch  things  as  thefe.  A  man  may  have  a 
 found  conftitution,  fuccefs  in  his  undertakings, 
 and  the  friendlliip  of  the  world,  and  yet  the 
 Lord  may  be  far  from  him. 
 
 2.  Plcafmg  fenfations  of  mind  excited  in  the 
 performance  of  religious  duties,  are  not  a  cer- 
 tain proof  of  the  prefenqe  of  God. 
 
 The  fcripture  gives  us  examples  of  pcrfons, 
 whofe  affedions  were  greatly  moved  under 
 the  preaching  of  the  word,  fo  that  they  had 
 much  delight  in  hearing  it,  and,  no  doubt, 
 i^hought  they  received  favdng  benefit  by  it. 
 But  their  pleafure  and  joy,  inilead  of  fpring- 
 ing  from  the  prefence  of  God,  arofefrom  fome 
 outward  caufe.  Some  of  Ezckiel's  auditors 
 wxre  highly  delighted  under  his  miniflry.  His 
 graceful  delivery, and  his  tuneful  voice,  raifed 
 their  attention,  and  moved  their  paffions.  But 
 ^vhile  '•'  they  fliewed  much  love"  wath  their 
 mouths,  and  fpake  of  him  in  the  higheft  terms 
 as  a  preacher,  ^*  their  hearts"  were  carnal,  and 
 went  after  "  their  covetoufnefs ;"  and  they  were 
 talking  againft  him  by  the  walls,   and  in  the 
 
 doors 
 
^kjjednefs  from  God.  41 Q 
 
 doors  of  their  houfes.  Take  another  inftance. 
 In  the  preaching  of  John  the  Baptift,  there 
 was  fomethmg  that  pleafed  even  fo  profligate 
 a  man  as  Herod ;  for  ^'  he  heard  him  gladly," 
 and  even  went  fo  far  as  to  reform  fome  things 
 that  were  immoral  in  his  condu6t.  And  far- 
 ther ftill.  Our  blefled  Lord  *'  fpake  as  never 
 **'  man  ipake."  Thoufands  followed  him,  and 
 "  wondered  at  the  gracious  words  which  pro- 
 ^'  ceeded  out  of  his  mouth."  They  were  like 
 them,  of  whom  he  fpake  in  the  parable  of  the 
 fbwer,  "  who  received  the  word  with  joy,  but 
 "  had  no  root  in  themfelves."  I  would  ob- 
 ferve  alfoj,  that  in  the  duties  of  prayer,  and 
 fniging  the  praifes  of  God,  the  afFc6lions  may 
 be  enlivened,  and  yet  God  may  not  be  the  au- 
 thor of  that  elevation.  Real  chriftians,  as  well 
 as  common  profelfors,  are  liable  to  deception 
 in  prayer.  The  defires  for  fome  temporal 
 bleffing  may  be  carried  out  with  great  fervor ; 
 &nd  they  may  think,  that  this  enlargement  is  a 
 lure  evidence  of  the  divine  prefence,  and  that 
 they  Ihall  obtain  their  requefl: ;  v/hereas  it 
 tnay  arife  only  from  a  fclfifh  fpirit.  There 
 may  be  much  importunity,  where  no  faith  is 
 cxercifcd  in  a  divine  promife.     And  likewife 
 
 Ee  2  in 
 
420      •  Intercourfe  iv'ith,  and 
 
 in  finging  the  praifes  of  God,  pleafure  may  be 
 takea,  the  natural  paffions  be  enUvened,  as 
 there  is  fomething  in  the  duty  which  has  a 
 tendency  to  excite  joy ;  yet  no  melody  may  be 
 made  in  the  heart  to  the  Lord.  Confequently 
 the  Lord  is  not  gracioully  prefent.  It  is  well 
 faid  in  a  recent  publication,  "  Profeffing  chrif- 
 "  tians  Ihould  be  very  careful  that  they  do  not 
 ^'  miftake  the  fancies  and  delufions  of  their 
 *'  own  hearts  for  the  influences  of  the  Holy 
 "  Spirit.  Strong  effedls  have  often  been  pro- 
 "  duced  on  the  natural  pafiions  in  devotional 
 "  exercifes,  when  there  has  been  no  un^lion 
 "  from  the  Holy  Spirit."  Is  it  therefore  en- 
 quired, How  Ihall  it  be  known  that  God  is 
 with  the  foul  by  his  peculiar  prefence  ?  This 
 I  anfwer  under  the  other  head,  namely. 
 
 He  is  graciouily  prefent  with  fome  when 
 they  perceive  it  not. 
 
 The  promife  fliall  be  verified,  '^  I  will  be 
 "  with  him  in  trouble."  But  it  fo  happens, 
 that  the  troubles  of  the  heart  are  made  to  be 
 the  ground  of  objection.  You  have  an  inftance 
 ®f  this  in  Gideon.  "  The  angel  of  the  Lord," 
 
 who. 
 
BleJJednefs  from  God.  421 
 
 who,  we  have  reafon  to  believe,  was.  the  pro- 
 mlfed  Meifiah,  appeared  to  Gideon,  and  faid 
 to  him,  "  The  Lord  is  with  thee."  Gideon, 
 not  knowing  him  at  that  time,  faid,  "  If  the 
 "  Lord  be  with  us,  why  is  all  this  befallen 
 "  us?"  Agreeably  to  this,  if  a  true  chriftian, 
 under  heavy  affli<5tions,  and  w  ith  great  forrow 
 in  his  heart,  were  to  be  told,  that  he  was  fa- 
 voured with  the  prefence  of  God,  it  were  no 
 wonder  that  his  unbelief  fhould  fay,  '/If  it  be  fo" 
 that  God  is  with  me,  "  why  am  I  thus  ?''  But 
 has  not  the  Lord  fpoken  thefe  good  and  com- 
 fortable w^ords,  "  Fear  thou  not,  for  I  am  with 
 "  thee  ?"  Does  not  this  affurance  fhew  that 
 he  is  with  them  who.  are  under  the  .power  of 
 diftreiiing  fear  ?  He  does  not  indeed  afford 
 them  the  joyful  manifeftations  of  his  prefence. 
 Neverthelefs  he  is  with  them.  Bat  how  Ihall 
 this  be  known  ?  You  may  know  it  by  fuch 
 efFed:s  as  thefe.  When  you  difcern  the  hand 
 of  God  in  your  trials,  and  are  hurnblcd  under 
 it.  When  you  lament  the  evil  of  fm  as  the 
 procuring  caufe  of  them,  and  acknowledge 
 that  God  deals  with  you  lefs  than  your  miqui- 
 ties  deferve  ;  when  you  are  more  defrous 
 that  the  afflictions  with  which  you  are  cxcr- 
 
 E  e  3  cifcd 
 
422  Inter courfe  with,  and 
 
 cifed  may  become  profitable  than  be  removed ; 
 when  you  prize  the  throne  of  gracp,  and  li- 
 berty to  pour  out  your  foul  before  the  Lord ; 
 and,  in  a  word,  when  you  juftify  God,  and 
 condemn  yqurfelves.  Thefe  are  tokens  for 
 good,  that  God  is  wdth  you  of  a  truth.  More- 
 over, when  you  are  engaged  in  the  worship  of 
 God,  whether  it  be  fecret  or  public,  you  may 
 know  that  he  favours  you  with  his  prefence, 
 by  the  goings  out  of  your  foul  after  confor- 
 mity to  him  in  holinefs,  communion  with 
 him,  and  the  fruition  oi  him.  I  now  proceed 
 to  the 
 
 Thibd  branch  of  the  fubjecit,  which  con- 
 tains a  promife  of  deliverance.  TheLor4 
 fays  of  him  who  fets  his  love  upon  him,  "  I 
 *'  will  deliver  him."  I  will  not  only  be  with 
 him  in  trouble,  but  I  will  deliver  him  from  it. 
 
 Frequently  we  find  the  pfalmifl;  calling 
 upon  God  for  this  mercy  ;  and  in  many  paf- 
 fages  he  acknowledges  it  with  thankfulnefs. 
 "  This  poor  man  cried,  and  the  Lord  heard 
 "  him,  and  faved  him  from  all  his  troubles." 
 And  in  another  verfe,  *'  I  fought  the  Lord, 
 
 "  and 
 
Blejfediiefsfrom  Go  J.  423 
 
 *'  and  he  heard  me,  and  delivered  me.^from  all 
 **  my  fears."  How  common  is  it  for  fear  to 
 arife  and  difturb  the  mind  in  the  profpec^t  of 
 trouble.  And  how  often  has  God  diflipated 
 our  fears,  as  David  fays,  *'  Thou  art  my  hiding 
 ''  place,  thou  fhalt  preferve  me  from  trouble, 
 '*  thou  Ihalt  compafs  me  about  with  fongs  of 
 *'  deliverance," 
 
 There  are  providential  deliverances,  and 
 thofe  of  a  more  fpiritual  nature  ;  deliverances 
 both  perfonal  and  domeftic ;  fome  which  re- 
 fped:  the  body,  and  others  which  Jiave  a  more 
 immediate  reference  to  the  foul :  all  which 
 fuppofe  threatening  danger.  One  while  we 
 are  to  all  human  view  on  the  verge  of  ruin. 
 And  if  the  hand  of  God  be  not  flretched  out 
 in  our  favour  pit  the  critical  moment,  all  is 
 over  "with  us.  And  when  at  other  times  he 
 employs  inftruments,  and  makes  ufe  of  fecond 
 caufes,  it  is  in  fuch  a  manner  as  to  fliew  us, 
 that  the  praife  is  due  to  hirnfelf. 
 
 1 .  1  fhall  begin  with  the  deliverance  of  thp 
 ^ody,  in  the  immediate  profpec^  of  death 
 
 E(r4  In 
 
424  Inter coiirfe  with,  and 
 
 In  various  places  the  pfalmift  fpeaks  of  the 
 Weight  of  bodily  afiliclion.  "  I  am  feeble  and 
 "  fore  broken.  My  heart  panteth,  my  ftrength 
 "  faileth  me.  My  bones  are  vexed.  My  life 
 "  draweth  nigh  to  the  grave."  Then  did 
 "  he  call  on  the  Lord,  and  was  anfwcred." 
 "  Though  he  was  chaftened  fore,  he  w^as  not 
 "  given  over  to  death."  And  has  not  this  been 
 the  experience  of  fome  of  you  ?  Look  back 
 and  confider.  Was  there  not  a  feafon  when 
 your  life  was  in  imminent  danger  }  Had  you 
 at  no  time  "  the  fentence  of  death  vvithin 
 "  you  ?"  And  were  not  thofe  around  you 
 pofTcfled  of  the  fame  apprehenfion  ?  But  in 
 the  mount  the  Lord  was  feen.  "  He  that 
 "  fhewed  you  great  and  fore  troubles,  jquick- 
 "  ened  you  again,  and  brought  you  up  again 
 "  from  the  depths  of  the  eaxth."  The  moft 
 likely  means  which  could  be  devifed  wxre 
 m.ade  vSq  pf.  But  who  infufed  a  blefling  into 
 them  ?  I  fpeak  now  to  thofe  who  have  fet 
 their  love  upon  God.  ''  He  delivered  you,  be- 
 "  caufe  he  delighted  in  you.'  And  do  you 
 hot  remember  how  defirous  you  were  to  de- 
 vote your  reftored  life  to  him  ?     Did  you  not 
 
 call 
 
Bkjfednefs  from  God,  425 
 
 call  on  your  foul,  and  all  that  is  within  you,  to 
 blefs  his  holy  name,  for  the  healing  of  your 
 difeafes  ?  And  were  you  not  ready  to  fay  tp 
 others,  "  O  magnify  the  Lord  with  me,  and 
 ^'  let  us  exalt  his  name  together."  You  read 
 of  Hezekiah,  that  when  he  was  fick  unto  death^ 
 *'  he  prayed  to  the  Lord."  But  "  he  render- 
 *'  ed  not  again  according  to  the  benefit  done 
 "  to  him,  for  his  heart  was  lifted  up,  therefore 
 "  there  was  wrath  upon  him."  Happy  would 
 it  be,  if  this  inftance  of  ingratitude  were  fm- 
 gular.  What !  break  the  commandments  of 
 God  after  fuch  a  deliverance  as  this  !  It  is 
 well  you  have  it  recorded  farther  of  him,  *'  Ne- 
 *'  verthelefs,  he  humbled  himfelf  for  the  pride 
 **  of  his  heart."  Some  indeed  there  are  of 
 whom  it  is  faid,  "  Why  lliould  ye  be  ftricken 
 any  more  ?  Ye  will  revolt  more  and  more  ?" 
 They  are  fomewhat  affected  in  foul  when  the 
 hand  of  Ood  is  heavy  upon  them.  But  when 
 they  are  recovered  to  health,  they  wax  worfe 
 find  worfe,  and  become  more  negligent  of  duty, 
 and  mor6  eager  after  the  world.  Here  we  fee 
 i:he  corrupt  bias  of  the  heart. 
 
 2.  When 
 
426  Inter courfe  wlthf  and 
 
 2.  When  the  Lord  promifes  "  I  will  dc- 
 "  liver  him,"  it  includes  a  faivation  from  ene- 
 mies. 
 
 David  fpeaks  frequently  of  his  being  in  dan- 
 ger from  wricked,  lieceitful,  and  bloody  men, 
 and  fervently  prays  that  the  Lord  would  not 
 give  him  over  to  their  will.  Many  a  time  he 
 was  juft  ready  to  fall  into  their  hands.  They 
 lio-t  only  "  bent  their  bow  to  flioott  their  arrows 
 "  at  him  even  in  bitter  words,'*  but  they  ufed  all 
 their  policy  and  power  to  deftroy  him.  Though 
 we  are  not  in  a  fimilar  fituation,  yet  there  are 
 BOW  many  adverfaries,  who  **  lleep  not  except 
 "  they  do  mifchief."^  And  it  is  no  fmall  mercy 
 %o  be  delivered  from  their  devices.  Our  com-: 
 mon  prefervations  by  night  and  day  are  nu- 
 Bierous;  and  they  who  contiijit  themfelves  tq 
 the  divine  care  and  cuftody,  tafte  the  fweet- 
 nefs  of  them.  Efpecially  to  be  delivered  froni 
 the  temptations  of  the  evil  one-;  or  when  we 
 are  tempted,  from  being  overcome  by  them ; 
 what  a  privilege  is  this !  It  is  faid  in  the 
 pfalm  before  us,  "  He  lliall  deliver  thee  from 
 ?*  the  fnare  of  the  fowler."     We  may  take  it 
 
Bleffednefs  from  Go  J,  427 
 
 in  a  fpiritual  fenfe^  according  to  Dr.  Watts's 
 yerfion, 
 
 *•  Satan  the  fowler  who  betrays, 
 
 *'  Unguarded  fouls  a  tlioufand  ways.'* 
 
 To  guard  againft  this  fubtle  and  indefati- 
 gable enemy  h  our  duty,  and  to  be  enabled  to 
 ^o  it  is  our  comfort.  "  The  Lord  knows  how 
 *'  to  deliver  the  godly  out  of  his  temptations ;" 
 and  he  will  fo  deliver  them,  that  this  wicked 
 one  fhall  not  fatally  touch  them.     And^ 
 
 3.  The  greateft  of  all  deliverances  is  to  be 
 delivered  from  fm. 
 
 For  this  did  David  pray,  ''  Deliver  me  from 
 *'  all  my  tranfgreffions."  Not  only  did  he 
 pray  to  be  "  kept  from  prefumptuous  fms,'* 
 but  to  be  ''  clefanfed  from  iecret  faults."  And 
 in  another  place  he  fays,  "  Let  not  any  ini- 
 *'  quity  have  dominion  over  me."  They  who 
 fet  their  love  upon  God,  are  moft  of  all  de- 
 iirous  to  be  faved  from  fm.  Were  it  not  for 
 this  evil,  nothing  could  trouble  them.  Does 
 jaot  indwelling  Hn  rife  in  you  daily  ?     What 
 
 *'  foolifhnefs 
 
423  Inter coiirfe  with,  and 
 
 '*  fooliflmers  is  bound  up  in  the  heart !"  What 
 unbelief  and  diftrufl  of  God  !  What  vanity 
 and  pride ;  anxiety  about  the  world ;  undue 
 love  of  it,  and  covetous  defires  after  it !  What 
 difcontent  with  our  lot !  W^hat  impatience 
 and  fretfulnefs  of  fpirit  when  our  inclinations 
 are  croffed  !  Do  thcfe  corruptions  give  you 
 na  uneafinefs  ?  Do  you  not  ftrive  againft 
 them  ?  Is  not  here  a  burden  under  which  you 
 groan  ?  If  it  be  fo,  it  is  your  heart's  defu'e  and 
 prayer,  "  O  Lord  I  befeech  thee  deliver  my 
 "  foul."  Well,  the  Lord  will  deliver  thee 
 fi-om  every  evil  work.  Chrift  purchafed  deli- 
 verance with  the  price  of  his  blood.  The 
 atonement  is  made,  and  almighty  power  is 
 ready  to  apply  redemption.  *'  Let  Ifrael  hope 
 ''  in  the  Lord,  for  with  the  Lord  there  is 
 "  mercy  ;  and  with  him  is  plenteous  redemp- 
 '5  tion :  and  he  fhall  redeem  Ifrael  from  all  his 
 *^'  iniquities."  I  fhall  clofe  this  part  of  the 
 fubjed:  in  the  words  of  a  pious  minifter  of  the 
 national  church  ;  "  We  iliall  never  know  the 
 "  thoufandth  part  of  our  mercies,  deliverances, 
 ''and  protections,  temporal  and  fpiritual,  till 
 ^^■we  come  to  another  world." 
 
 Well, 
 
Blejfednefs  from  God,  42^ 
 
 Well,  then,  here  is  a  promlfe  to  be  pleaded, 
 *'  I  will  deliver  him  ;"  be  his  natural  or  fpiri- 
 tual  danger  what  it  may,  be  his  tranfgreffions 
 ever  fo  great  and  numerous.  To  them  who 
 are  enabled  to  truft  the  promifc  it  Ihali  be  ful- 
 filled ;    for  faithful  is  he  who  made  it. 
 
 Fourthly,  I  proceed  to  the  laft  promife 
 given  in  the  text,  "  I  will  honour  him." 
 
 Every  one  who  fets  his  love  upon  God,  fhall 
 not  only  be  delivered  from  evil,  but  fliall  be 
 honoured  by  him.  And  the  honour  which  he 
 confers,  confifts  not  in  worldly  grandeur,  but 
 in  fpirituai  privileges.  In  this  refped:,  the 
 pooreft  cottager  in  the  earth  who  loves  God, 
 is  honourable  in  his  fight.  Confcquently,  the 
 honour  w  hich  the  Lord  puts  upon  his  people, 
 is  hidden  from  mortal  eyes. 
 
 1 .  Would  it  be  reckoned  an  honour  for  fub- 
 je<5ls  to  be  vifited  by  an  earthly  king }  This 
 is  but  a  (liadow  of  that  honour  with  which 
 the  King  of  Heaven  honours  thofc  who  love 
 kim. 
 
 "  The 
 
430  Inter courfe  with,  and 
 
 *"'  The  high  and  lofty  One  who  inhabits 
 *'  eternity,'*  condefcends  to  draw  near  to,  and 
 to  dwell  with,  them  who  are  of  an  humble 
 and  contrite  fpirit.  They  who  breathe  out 
 their  defires  as  David  did,  faying,  *'  O  when 
 "  wilt  thou  come  unto  me  ?  O  vifit  me  with 
 "  thy  falvation ;"  thefe  fliall  be  honoured  with 
 his  prefence. 
 
 2.  Is  it  an  honour  to  have  free  and  conftant 
 accefs  to  the  royal  prefence  ?  Far  fuperior  is 
 it  to  have  the  liberty  of  approaching  God  upon 
 every  occafion. 
 
 "  In  Chrift  we  have  boldnefs  and  accefs 
 "  with  confidence  by  the  faith  of  him." 
 This  boldnefs  is  always  accompanied  with 
 the  deepeft  humility.  Ev^y  true  chriftiany 
 we  may  fay,  is  a  fpiritual  courtier.  The 
 palace  of  the  great  king  is  open  to  him ;  and 
 the  more  frequently  he  approaches  to  con- 
 verfe  with  his  heavenly  fovereign,  the  more 
 welcome  he  is.  Yet  let  it  be  remembered, 
 that  there  is  no  admiffion,  unlefs  introduced  by 
 the  Lord  Jefus  Chrifl.  There  is  no  entrance 
 into  the  holicft,  but  by  faith  in  his  atoning 
 blood.     *'  If  any   man  ferve    me,"   fays  our 
 
 Lord, 
 
Bkffednefs  frotn  God.  431 
 
 Lord,  "  him  will  my  Father  honour."  And 
 this  is  one  way  of  ferving  Chrift,  by  repofmg  our 
 confidence  in  him.  They  who  thus  obey  him, 
 kave  full  liberty  to  come  at  all  times  to  the 
 throne  of  grace. 
 
 3.  The  Lord  honours  them  who  love  him^ 
 hy  conferring  on  them  honourable  titles. 
 
 An  earthly  king  is  the  fountain  of  honour ; 
 and  to  him  it  appertains  to  prefer  and  dignify 
 his  fubjed:s.  The  Sovereign  of  Heaven  does 
 more.  He  exalts  to  honour  ail  thofe  that  love 
 him.  "  Such  honour  have  all  the  faints,"  as 
 to  be  not  only  his  fervants  and  his  friends,  but 
 his  fons  and  daughters.  *'  He  raifes  up  the 
 "  poor  out  of  the  duft,  and  lifts  the  needy  irom 
 *'  the  dunghill ;"  that  is,  he  takes  them  from 
 their  low  and  polluted  condition  in  which 
 they  naturally  lived,  '•  that  he  may  fet  them 
 ''  with  princes,  even  with  the  princes  of  his 
 '*  people."  And  in  that  charaifler  they  have 
 power  with  God.  They  whom  the  Lord  thus 
 hciiours,  are  made  partakers  of  a  nature  fuit- 
 able  to  their  dignity.  It  is  not  uncommon  in 
 the  world  for  princes  and  nobles  to  make 
 themfelves  bafe  and  contemptible  by  their  dif- 
 
 folute 
 
432*  Inter coiirfe  with,  and 
 
 folute  condud:.  On  the  contrary,  that  honour 
 w  hich  comes  from  God  only,  is  always  accom- 
 panied with  a  fpirit  of  purity.  If  you  fee  pro- 
 feflbrs  conforming  thcmfelvcs  to  the  vain  and 
 finful  cuftoms  of  the  world,  it  is  a  proof  they 
 are  of  the  world,  have  received  the  fpirit  of  it, 
 and  therefore  have  neither  part  nor  lot  in  this 
 matter  of  which  I  am  fpeaking.     Once  more, 
 
 4.  God  w411  honour  thofe  who  love  him,  by 
 invcfling  them  with  the  glory  of  the  heavenly 
 ftate. 
 
 The  expreffion  in  the  text,  *^  1  will  ho- 
 "  nour  him,"  may  be  rendered,  as  it  fome- 
 times  is,  "  I  will  glorify  him."  As  if  the  dig- 
 nity to  which  he  raifes  his  people  on  earth 
 were  a  fmall  thing  in  his  fight,  he  has  fpoken 
 alfo  of  them  for  a  great  while  to  come.  For 
 in  his  a{)pointed  time  he  will  admit  them  into 
 his  inner  court,  to  his  immediate  prefence, 
 and  to  the  fall  enjoyment  of  his  love.  To 
 conclude, 
 
 1.  Is  the  Lord  the  deliverer  of  his  people, 
 then  apply  to  him  for  whatfoever  deliverance 
 you  ftand  in  need  of. 
 
Blejfednefs  from  God.  433 
 
 He  that  has  delivered  you  in  fix  troubles,  is 
 furely  able  to  deliver  in  the  fcventh ;  for  his 
 hand  is  not  fliortened  that  it  cannot  fave. 
 And  as  his  ear  is  not  heavy,  that  it  cannot 
 hear,  what  encouragement  is  there  to  hope, 
 that  upon  your  recourfe  to  him  in  the  deepeft 
 diftrefs,  he  will  appear  in  your  behalf.  *'  Truft 
 "  in  him  at  all  times  ;  pour  out  your  heart  be- 
 *■'  fore  him.      God  is  a  refuge  for  us." 
 
 2.  Let  the  honour  which  the  Loi;^  promifcs 
 be  fought  of  him. 
 
 Do  you  not  take  pains  to  procure  the  efteem 
 and  favour  of  men  ?  And  will  you  not  fay  to 
 God,  *'  O  remember  me  with  the  favour  which 
 ^*  thou  bearell:  to  thy  people  !"  Let  me  be 
 crowned  ^^ith  thy  loving-kindnefs  and  tender 
 mercy.  A  fmile  from  his  countenance  is  a 
 greater  felicity  than  all  the  approbation  of  the 
 world.  And  let  that  ftanding  maxim  and  rule 
 in  the  divine  government  be  ferioufly  attended 
 to.  God  fays  to  you  and  me,  **  Them  that 
 "  honour  me,  I  will  honour ;  and  they  that 
 "  defpifc  me,  flmll  be  lightly  cftcemcd," 
 
 Ff 
 
THE  BEST  EMPLOYMENT  UNDER  THE  BEST 
 INFLUENCE. 
 
 SERMON    XIX. 
 
 2  THESSALONIANS  111.   5. 
 
 And  the  Lord  direM  your  hearts  into  the  love  of 
 God,  and  into  the  patient  waiting  for  CJirift,, 
 
 THE  holy  apoftle  having  in  the  preced- 
 ing verfes  defired  the  prayers  of  the 
 church  in  ThelTalonica,  that  the  gofpel  might 
 be  attended  with  fuccefs,  and  the  oppofitioii 
 to  it  from  wicked  men  be  removed;  he  then 
 gives  a  moft  comfortable  promife,  that  *'  they 
 "  fhall  be  cftabliflied  and  kept  from-evil"  by  a 
 faithful  God,  and  confirmed  in  the  faith  and 
 holinefs  of  the  gof].^el ;  and  fo  kept,  as  to  be 
 preferved  from  final  and  total  apoflacy.  Then 
 the  apoftle  fays,  "  And  we  have  confidence  in 
 "  the  Lord  touching  you,  that  ye  both  do  and 
 
 Ff2  "will 
 
436  The  heft  Employment 
 
 *'  will   do    the  things   which  we    command 
 '*  you."     From  what  he  had  feen  of  their  re- 
 ligious deportment,  and  heard  of  them  now  he 
 was  abfent,  he  truftcd  in  the  Lord,  that  they 
 did  and  would   obey  the   things  commanded 
 them;    that  they  would  fubmit  themfelves  to 
 the  authority  of  the  Lord  Jefus,  which  he  and 
 his  fellow  labourers  declared  to  them.    For  be 
 it  obferved,  the  apoftles   did  not   afTume  any 
 power  over  the  confciences  of  men.     They 
 made  known  no  other  commandments,  than 
 what  they  had  received  from  the  Lord  ;   as  he 
 fays  to   thefe  very  Theifalonians,    "  Ye  know 
 *'^  what  commandments  we   gave  you  by  the 
 *'  Lord  Jefus."  " 
 
 Now  the  apoftle  being  about  to  give  them 
 rules  for  their  behaviour  one  toward  another 
 in  their  church  relation,  which  he  does  in  the 
 following  verfes,  puts  up  for  them  this  prayer 
 in  the  text,  whereby  he  lets  them  know  the 
 neceffitj  of  the  divine  influence,  without 
 which  they  could  not  perform  their  duty  in  a 
 proper  and  acceptable  manner.  I  ihall  fet  be- 
 fore you, 
 
 First, 
 
 .<■ 
 
under  the  hejl  Influence.  437 
 
 First,  The  things  which  the  apoftle  here 
 fpecifies,  '*  the  love  of  God,  and  the  patient 
 "  waiting  for  Chrifl ;  and. 
 
 Secondly,  The  petition  which  he  offers 
 to  the  Lord,  that  he  would  "  dired:  their 
 "  hearts  into  them." 
 
 First,  Confidcr  the  things  which  the  apof- 
 tle  here  fpecifies,  "  the  love  of  God,"  and 
 "  the  patient  waiting  for  Chrift."  Let  us 
 take  them  diflindlly. 
 
 L  1  fhall  difcourfe  on  the  love  of  God. 
 
 This  expreffion  fometimes  means  that  love, 
 W'hich  God  manifefts  to  men.  And  we  read  of 
 the  *'  kindnefs  and  love  of  God  our  Saviour, 
 "  which  toward  men  appeared/'  It  is  com- 
 monly diflinguilhed  into  a  love  of  benevolence 
 or  good  will,  which  is  his  defign  to  fave  them  ; 
 and  into  a  love  of  complacency  and  friendfliip, 
 when  he  has  wrought  his  image  within  them. 
 This  dilllntftion  is  warraijtcd  by  fcripture.  Al- 
 though (jod  might  form  a  merciful  purpofc  to 
 deliver  mifcrablc  finncrs  from  the  ruins  of  the 
 iall,  )'ct  he  cannot  be  pleafcd  with  them, 
 F  f  3  while 
 
 ^ 
 
 ^ 
 
438  The  heji  Employment 
 
 while  they  are  workers  of  iniquity.  They  arc 
 then  in  a  ftate  of  enmity,  under  the  condemn- 
 ing fentence  of  the  law,  and  the  children  of 
 wrath.  Neverthelcfs,  even  then  there  is  no- 
 thing to  forbid  his  having  an  intention  to  de- 
 liver and  fave  them  for  the  glory  of  his  grace. 
 But  he  cannot  delight  in  them,  till  ht  make*- 
 them  partakers  of  his  likenefs.  '^  The  righte- 
 **  ous  Lord  loveth  righteoufnefs,  and  his  coun- 
 "  tenance  beholds  the  upright.  He  takes 
 "  plcafure  in  them  that  fear  him,  in  them  that 
 "  hope  in  his  mercy."  Now  if  we  underftand 
 iiere  by  the  love  of  God,  that  love  which  God 
 has  to  his  people,  then  by  their  hearts  being 
 direcfled  into  it,  is  meant  their  having  a  greater 
 knowledge  of  it,  and  a  larger  experimental  ac- 
 quaintance with  it.  And  is  not  this  a  very 
 defirable  attainment,  to  know  and  tafte  that 
 love,  which  is  the  original  caufe  of  our  falva- 
 rion  ? 
 
 But  by  the  love  of  God  in  the  text,  we  are 
 rather  to  underftand  that  love  which  is  in  his 
 people  toward  him.  And  by  their  hearts  being 
 directed  into  it,  is  meant  their  continually  be- 
 ing fixed  on  him  ;  that  their  hearts  might  not 
 wander  from  him,  and  mifplace  the  aifc(!:iion 
 
 due 
 
under  the  heft  Iriflnence,  43Q 
 
 due  to  him  on  other  objedls.  Other  objects 
 are  to  be  loved  in  a  fubordinate  degree ;  but  of 
 the  fupreme  love  of  the  foul,  none  but  God  is 
 worthy.  This  is  called  in  feveral  paiTages 
 "  the  love  of  God."  Our  Lord  faid  to  the 
 unbelieving  jews,  "  I  know  you,  that  ye  have 
 "  not  the  love  of  God  in  you."  And  the 
 apoftle  John  fays,  in  his  firft  cpiftle,  "  If  any 
 *^  man  love  the  world,  the-  love  of  the  Father 
 "  is  not  in  him."  And  *'  Whofo  hath  this 
 "  world's  goods,  and  feeth  his  brother  have 
 "  need,  and  fhutteth  up  his  bowels  of  com- 
 *'  paflion  from  him,  how  dwelleth  the  love  of 
 ^'  God  in  him  ?"  This  part  of  the  fubjed:  then 
 leads  me  to  confider  two  things. 
 
 1 .  The  love  of  real  chriftians  to  God.  And, 
 
 2.  What  reafons  may  be  affigned  for  its  be- 
 ing called  "  the  love  of  God." 
 
 1 .  The  love  of  real  chrill:ians  to  God. 
 
 This  is  not  only  their  duty,  but  their  tem- 
 per and  character,  whereby  they  are  diftin- 
 jruiflicd  from  the  reit  of  mankind.  And  a  moft 
 
 F  f  4  wonderful 
 
410  TJu  hejl  'Employment 
 
 wonderful  clian8;e  it  is;  that  fuch  as  once 
 hated  God,  iliould  be  brought  to  love  him. 
 It  is  indeed  looked  upon  by  multitudes,  as  at- 
 tended with  no  great  difficulty.  But  as  a  man 
 may  fay,  "  I  have  faith,"  and  be  deftitute  of 
 it  \  io  he  may  fay,  *'  I  love  God,"  and  yet  be 
 alienated  from  him.  They  who  do  truly  love 
 him,  are  apt  to  queftion  it.  They  have  a 
 thoufand  fears,  whether  their  love  be  genuine, 
 becaufe  they  find  fo  much  attachment  to  the 
 world,  fo  much  reludance  to  the  duties  which 
 God  requires.  How,  fay  they,  can  love  to  God 
 be  confiftent  with  our  felf-feeking ;  fuch  un- 
 ftibmiffivencfs  to  his  difpofmg  will,  fuch  ingra- 
 titude for  mercies  ?  I  anfvver.  If  thefe  obftruc- 
 tions  are  felt  as  a  burden,  and  mourned  over, 
 it  is  becaufe  there  is  life.  And  where  fplritual 
 life  is,  there  is  love.  Noiv  the  love  of  real 
 chriftians  to  God  is  founded  in  a  knowledge 
 of  him.  Their  minds  being  enlightened,  they 
 behold  him  according  to  the  difcoveries  of  his 
 word,  to  be  not  only  merciful  and  gracious, 
 but  holy  and  righteous;  a  reconciled  God  in 
 Chrift,  in  whom  all  divine  perfe6lions  fliine 
 with  a  peculiar  luftre.  They  love  him  for  his 
 purity,  as  well  as  for  his  kindnefs.     And  the 
 
 more 
 
under  the  heji  htfluence.  441 
 
 more  they  difcern  of  his  holinefs,  the  greater 
 beauty  and  glory  they  perceive  in  him.  The 
 reafon  why  the  wicked  fay  they  love  God,  is 
 bccaufe  he  is  good  to  them.  But  will  they  fay 
 they  love  him,  when  he  heaps  affli(5lions  upon 
 them  ?  No.  Then  they  indulge  hard  thoughts 
 of  him.  "  What  have  we  done  to  deferve  all 
 this  mifery  and  trouble  ?"  On  the  contrary, 
 a  real  chriftian  loves  God  when  he  takes 
 away,  as  well  as  when  he  gives.  And  even  in 
 the  fevereit  trials  he  jullifies  his  proceedings, 
 and  acknowledges  that  "  he  punilhcs  him  lefs 
 *^  than  his  iniquities  deferve."  This  is  as  true  a 
 mark  of  the  love  of  God,  as  any  that  can  be 
 produced  ;  to  fee  God  with  the  rod  of  afflic- 
 tion in  his  hand,  and  while  feeling  the  fmart  of 
 it,  then  to  own  that  he  is  taking  the  beft 
 courfe  with  him :  this  is  a  fure  fign  of  fmcere 
 love. 
 
 2.  Confider,  what  reafons  may  be  afligncd, 
 why  a  chriftian's  love  to  God  is  called  the  lovf 
 of  God, 
 
 God  is  the  origin  of  it.  The  love  which  is 
 in  God  to  man,  takes  its  rife  from  himfclf ;   it 
 
 is 
 
442  The  hejl  Employ meitt 
 
 is  uncaufed  from  any  thing  without  him. 
 But  the  love  which  is  in  man  to  God,  does 
 not  originate  from  his  own  heart,  but  fprings 
 from  God's  love  to  him.  If  God  had  re- 
 fufed  to  fet  his  love  on  any  of  the  fallen 
 children  of  Adam,  not  one  of  them  would 
 ever  have  loved  him.  Therefore  the  apoftle 
 John  fays,  "  We  love  him,  becaufe  he  firft 
 "  loved  us."  As  the  rays  emitted  by  the 
 iun,  are  the  light  of  the  fun,  fo  that  love 
 which  is  Ihed  abroad  in  the  heart  is  God's 
 love,  becaufe  it  is  a  beam  defcending  from 
 him.     Confequently, 
 
 He  is  the  immediate  worker  of  it.  It  is 
 not  a  natural  principle  ;  we  are  not  born  with  / 
 it.  It  is  not  an  acquired  difpofition,  or  the 
 fruit  of  our  own  efforts.  But  it  is  a  gracious 
 quality,  with  which  God  endues  the  foul. 
 What  is  faid  of  his  fear,  or  the  fear  of  him,  is 
 applicable  to  his  love,  or  the  love  of  him  ;  "  I 
 **  will  put  it  in  their  hearts."  If  he  himfelf 
 did  not  put  it  there,  it  would  never  be  found 
 there.  This  love  is  of  God's  operation,  and 
 not  of  the  power  of  man.     Again, 
 
 It 
 
\ 
 
 imder  the  heft  hifluence,  443 
 
 It  may  be  called  the  love  of  God,   becaufc 
 God  is  its  principal  objed:.     As  it  flows  from 
 him,  fo  it  is  dire6]:cd  to  him.     It  would  not 
 defcrve  to  be  called  his  love,   if  he  w^ere  not 
 the  chief  object  of  it.     Although  creatures  are 
 to  be  loved  for  his  fake,  yet  when  put  in  com- 
 petition with  him,  they  arc  not  to  be  loved  at 
 all ;   for  he  will  have  no  rival.   So  the  pfalmill 
 fays,  "  Whom  have  I  in  heaven  but  thee  ?  and 
 *'  there  is  none  upon  earth  that  I  dcfire  befide 
 "^  thee."    It  is  as  if  he  had  faid,  There  is  none 
 in  heaven  and  earth  I  love  beiide  thee ;  for 
 what   the  foul  defires,  that  it  loves.     To  this 
 agrees  what  our  Lord  fays,  *'  He  that  loveth 
 "  father  or  mother,  fon  or  daughter,"  mean- 
 ing any  creature  whatfoever,  '"  more  than  me, 
 '•  is  not  v^orthy  of  me."     This  the  evangeiilt 
 Luke  more  ftrongly  expreffcs,   "  If  any  man 
 "  come  to  me,  and  hate  not  his  father  and 
 "  mother,  and  wife  and  children,  and  brethren 
 "  and  fiftcrs,  yea,   and  his  own  life  alfo,   he 
 "  cannot  be  my  difciple."     The  paifage   may 
 be  illuftrated  by  a  quotation,  which  feveral 
 authors  have  eiven  from  the  work  of  Jerome. 
 *'  If  the  Lord  Jcfus  Chrill  ihould  call  me  to 
 *'  him,  thouiih  mv  father   lliould   lie   in  the 
 
 "  wav. 
 
444  The  hefl  Einployment 
 
 **■  way,  and  my  mother  fhould  hang  about  my 
 "  neck,  I  would  go  over  my  father,  and  fhake 
 "  off  my  mother,  and  nm  to  my  Saviour."  O 
 my  friends>  if  Jefus  Chrift  be  at  all  the  ob- 
 ject of  your  love,  you  would  not  think  it  were 
 too  much  to  love  him,  as  God  commands  us 
 to  love  himfelf.  "  Thou  fhalt  love  the  Lord 
 "  thy  God  with  all  thy  heart,  and  with  all 
 "  thy  mind,  and  with  all  thy  ftrength.  Once 
 more> 
 
 A  chriftian's  love  to  God  may  be  called 
 God's  love,  becaufe  he  has  required  it.  When 
 the  jews  faid  to  our  Lord>  *'  What  fhall  we  do 
 *^  that  wc  may  work  the  works  of  God  ?"  he 
 anfwered,  *'  This  is  the  work  of  God,  that  ye 
 *'  believe  on  him  whom  he  hath  fent."  Faith 
 is  called  the  work  of  God,  becaufe  it  is  what 
 he  enjoins.  "  This  is  his  commandment, 
 "  that  ye  believe  on  Chrill;."  For  the  fame 
 feafon  may  a^^hriftian's  love  to  God  be  called 
 God's  love,  becaufe  he  has  exprefled  his  au- 
 thority in  requiring  it.  In  this  fenfe  we  are 
 to  undcrlland  this  expreffion,  *'  Woe  to  you 
 "  pharifees,  for  ye  tythe  mint  and  rue,  and  a\i 
 "  manner  of  herbs ;  and  pafs  over  judgment 
 
 "  and 
 
wider  the  heft  htflnencc.  4-45 
 
 *'  and  the  love  of  God."  Thefe  ought  "  yc 
 "  to  have  done,  and  not  to  leave  the  other 
 **  undone." 
 
 II.  The  other  thing  to  which  the  apoftle 
 prays  that  the  Lord  would  dired:  the  hearts  of 
 the  ThciTalonian  converts,  is  "  the  patient 
 "  waiting  of  Chrift." 
 
 The  literal  rendering  we  have  in  the  mar- 
 gin, **the  patience  of  Chrift,"  which  is  not  to 
 be  taken  for  the  patience  which  is  in  Chrift, 
 but  as  the  love  of  God  means  that  love  which 
 is  in  a  chriftian's  heart  to  God  ;  fo   "  the  pa- 
 
 **  tience  of  Chrift"  figrnifies,  as  it  is  here  well 
 
 K->         ' 
 
 tranflated,  "  the  patient  waiting  for  him." 
 The  apoftle,  in  the  preceding  epiftle,  fpeaks 
 largely  of  the  fecond  appearance  of  Chrift  to 
 judgment ;  which  when  the  Theffalonian  be- 
 lievers had  read,  they  put  a  wrong  conftruc- 
 tion  upon  it.  And  there  were  deceivers  around 
 them,  who  fuggefted,  that  Paul's  meaning 
 was,  that  the  coming  of  Chrift  was  fo  near, 
 that  it  would  be  in  their  day.  So  you  find  in 
 the  beginning  of  the  fecond  chapter,  *'  Be  ye 
 *^  not  fcon  lliaken  in  mind,  or  be  troubled, 
 
 "  neither 
 
446  The  hefi  Ewploy merit 
 
 "  neither  by  fpirit,  nor  by  word,  nor  by  letter 
 "  as  from  us,  as  i/  the  day  of  Chrift  were  at 
 "  hand.  Let  rio  man  deceive  you  by  any 
 "  means ;  for  that  day  fliall  not  come,  except 
 "  there  come  a  falhng  away  firft,  and  that 
 **  man  of  fin  be  revealed,  the  fon  of  perdi- 
 *'  tion."  In  connc(5lion  with  this  account, 
 the  apoftle  prays  in  the  text,  that. "  the  Lord 
 *^  would  dired:  their  hearts  into  the  patient 
 *'  waiting  for  Chrift."  It  is  as  if  he  had  faid. 
 The  Lord  Jefus  Chrift  will  not  appear  a  fe- 
 cond  time  fo  foon  as  you  imagine,  and  are  fe- 
 duced  to  believe.  Neverthelefs,  as  he  certainly 
 will  come,  though  ye  know  not  the  time,  my 
 prayer  for  you  is,  that  the  Lord  would  direct 
 your  hearts  into  "  the  patient  waiting  for 
 "  him." 
 
 This  is  an  eiTential  truth  of  the  gofpel.  Yet 
 how  fevv  are  influenced  by  it,  even  among  pro- 
 feflbrs.  Were  this  dodlrine  cordially  received, 
 that  "  we  muft  all  Hand  before  the  judgment 
 "  feat  of  Chrift,"  and  every  one  of  us  give  a 
 ftridl  account  of  ourfelvcs ;  furely  we  fhould 
 not  be  fo  negligent  of  duty,  fo  carclefs  in  the 
 performance  of  it,  fo  attached  to  the  world, 
 
 and 
 
1- 
 
 tinder  the  heft  hrfluence.  44^ 
 
 and  fo  indifFcrcnt  to  one  another's  bcfl  intcrcft, 
 as  we  are. 
 
 AVhether  the  dodrlne  influence  us  or  not, 
 it  is  certain,  for  God  h^s  fpoken  it,  that  "  the 
 *'  Lord  Jcfus  ^all  be  revealed  from  heaven 
 '*  with  his  mighty  angels,  in  flaming  fire,  tak- 
 ''  ing  vengeance  on  them  that  knovv  not  God, 
 *•'  and  that  obey  not  the  gofpel  of  our  Lord 
 '^  Jcfus  Chrift ;  w^ho  lliall  be  punlllied  with 
 *'  everlafting  deftrucSion  from  the  prefence  of 
 *'  the  Lord,  and  from  the  glory  of  his  power; 
 "  when  he  fliall  come  to  be  glorified  in  his 
 *'  faints,  and  to  be  admired  in  all  them  that 
 '*  believe."  It  will  be  the  moft  terrible  day 
 to  the  unbeliever  and  impenitent,  and  the  moft 
 joyful  period  to  the  real  chriftian,  who  is  de- 
 fcribed  as  ''  waiting  patiently  for  it." 
 
 Some  confine  the  apoftle's  fenfe  to  the  ex- 
 ercife  of  chriftian  patience  under  trials  and  af- 
 flictions. I  think  the  idea  is  to  be  carried  far- 
 ther, according  to  our  tranfiation.  Yet  it  im- 
 plies a  patient  bearing  of  fufl^crings  for  Chrift's 
 fake.     And  what  greater  encouragement  can 
 
 there 
 
448  The  heft  'Employment 
 
 there  be  to  endure  them,  than  what  arifes 
 from  the  do6lrine  of  his  fecond  coming  ?  For 
 they  who  fuffer  with  him,  Ihall  alfo  reign  with 
 him.  Now  '*  to  wait  patiently  for  Chrift," 
 is  thus  dcfcribed  by  the  apoille,  **  Waiting  for 
 "  the  adoption,  to  wit,  the  redemption  of  our 
 "  body.  For  we  are  iaved  by  hope;  but  hope 
 "  that  is  not  feen  is  not  hope ;  for  what  a 
 *'  man  feeth,  why  doth  he  yet  hope  for  ?  But 
 "  if  we  hope  for  that  we  fee  not,  then  do  we 
 '^  with  patience  wait  for  it."  To  wait  with 
 patience  for  the  coming  of  Chrift,  is  to  live 
 from  day  to  day,  unto  the  end  of  life,  in  a 
 firm  belief  of  this  grand  event ;  looking  for  it, 
 and  loving  the  profpefh  of  it.  Thus  "  by  pa- 
 tient continuance  in  well  doing,"  we  fhould 
 *'  feek  for  honour  and  immortalitv." 
 
 Now  the  apoftle  knowing  the  neceffity  of 
 divine  influence  to  enable  even  true  chriftians 
 themfelves  to  love  God,  and  to  wait  patiently 
 for  Chrift,  puts  up. 
 
 Secondly,  This  petition,  ''  The  Lord  di- 
 "  rc6t  j  our  hearts  into  thefe  things." 
 
 Here 
 
under  the  hcjl  Influence.  -M<J 
 
 Here  we  arc  to  confider,  both  the  Objccfl:  to 
 tv'hom  the  apoll:le  prayed,  and  the  matter  of 
 his  petition,  or  thcvt  for  which  he  prayed. 
 
 1.  The  Obje6l  to  whom  the  apoftlc  prayed. 
 
 It  W"as  not  to  an  angel,  nor  to  any  departed 
 jfaint.  He  knew  that  as  prayer  is  a  part  of  re- 
 ligious worfliip,  it  was  to  be  offered  to  God 
 only.  I  am  of  their  mind,  who  apprehend, 
 that  as  God  the  Father,  and  Chrifl,  are  men- 
 tioned diflindly  in  the  verfe  ;  he  wdio  is  called 
 the  Lord  is  the  Holy  Spirit,  the  third  Perfon 
 in  the  Godhead,  whom  the  apoftle  in  another 
 place  calls  **  the  Lord  the  Spirit,"  and  whom 
 the  apoftle  Peter  exprefsly  ftyles  God.*  The 
 text,  in  connection  with  others,  is  a  fufficicnt 
 warrant  to  authorifc  our  d'ifi:in<fl  addreffes  to 
 the  Perfons  in  the  Deity.     Confider, 
 
 2.  The   matter  of  the  petition,  or  what  the 
 Jipoftle  prayed  for. 
 
 It  was,  that   '^  the  Lord  would  direcfl  their 
 ''  hearts  into  the  love  of  God,  and  the  patient 
 
 *  A(5ls  V.  4. 
 
 G  ^  "  waiting 
 
450  The  hejl  "Employment 
 
 "''  waiting  for  Chrift."  The  original  word 
 fignines  a  diredlion  in  a  ftraight  or  right  line, 
 which  impUes,  that  the  hearts  of  believers 
 themfelves  are  fubjed;  to  i*egular  motions,  and 
 are  often  out  of  place  and  order.  Love  to  God, 
 and  patiently  waiting  for  Chrift,  are  not  al- 
 ways in  proper  exercife.  Created  objed:s  take 
 up  more  of  their  affections  and  defu'cs  than  are 
 their  due.  It  is  true,  they  habitually  love 
 God  with  fupremc  afFcd:ion  ;  and  the  bent  of 
 their  foul  is  to  look  for  the  coming  of  Chrift. 
 But  there  is  a  neceffity,  that  the  fame  fpirit 
 who  implanted  grace  at  firft,  lliould  excite  it 
 into  a61ion ;  put  them  into  a  good  frame,  and 
 preferve  them,  in  it. 
 
 Every  one  who  knows  himfclf,  is  confcious 
 of  multitudes  of  wanderings  from  God  and 
 Jefus  Chrift.  And  therefore  he  ought  to  put 
 up  this  petition  for  himfelf,  "  The  Lord  dired; 
 ^'  my  heart"  that  goes  fo  much  aftray  ;  bring 
 it  to  its  proper  center,  and  keep  it  fixed  there. 
 O  that  the  Holy  Spirit  would  every  day  enable 
 me   "  to  love  God,   and  wait  for  the  coming 
 
 "  of  Chrift"  as  I  ouscht. 
 
 Here 
 
under  the  hejl  Lifluence,  451 
 
 Here  then  we  learn  what  true  religion  is. 
 Is  it  to  love  God,  to  believe  in  Chrift,  to  hope 
 and  wait  for  him.  If  a  man's  heart  be  not 
 under  the  power  of  thefe  things,  his  religion  is 
 vain.  "  As  a  man  thinks  in  his  heart,  fo  is  he." 
 You  may  perform  a  thoufand  duties  externally, 
 and  your  fellow  worfhippers  may  have  a  good 
 opinion  of  you.  But  if  your  heart  and  foul  be 
 not  in  them,  they  are  dilpleafing  to  God. 
 
 Now  that  we  may  go  right  in  what  we  do, 
 it  is  neceflary  that  we  be  under  the  influence 
 and  coiidu6l  of  the  Bleffed  Spirit.  This 
 teaches  us  to  beware  of  provoking  and  griev- 
 ing him,  left  he  withdraw  his  lenfible  prefence, 
 and  leave  us  to  ourfelves.     Upon  the  whole. 
 
 Let  me  put  the  quefcion  to  you,  w^hether 
 you  love  God  or  not  ?  Many  profclTors  have 
 no  doubt  of  it,  becaufe  they  duly  attend  his 
 worfhip.  But  do  you  not  read  of  fome,  *'•'  who 
 ^'  w4th  their  mouth  fhow  much  love,  but  their 
 "  heart  goes  after  their  cov,etoufnefs  ?"  To 
 which  d(5i^you  give  the  preference,  the  Lord's 
 day,  pr  any  other  day  ?  The  holy  fcriptures, 
 or  any  other  book  ?  The  fervice  of  God,   or 
 
 G  g  2  your 
 
452  The  heji  'Employment y  &c. 
 
 your  fecular  employment  ?  The  people  of  God, 
 or  the  men  of  the  world  ?  Afk  yourfclves  fe- 
 rioufly,  as  in  the  fight  of  him  who  knows  your 
 heart,  and  confider,  it  is  of  eternal  moment, 
 on  what  objecfl  your  chief  affe^lion  is  placed. 
 
 Again,  Put  another  qucflion,  Whether  you 
 patiently  wait  for  the  appearance  of  Chrift  ? 
 He  will  certainly  come  again  to  be  your  judge. 
 But  do.  you  defire  his  coming  ?  And  did  you 
 ever  fay  in  your  heart,  "  Come  Lord  Jefus, 
 •'  come  quickly  r" 
 
 Laftly,  Be  alTured  of  your  need  of  the  Holy 
 Spirit  to  guide  and  govern  your  hearts.  Let 
 us  look  up  to  him  therefore  by  prayer,  for  his 
 powerful  and  gracious  operations ;  that  thereby 
 we  may  be  reduced  unto  G^d,  cleave  to  him 
 in  love,  and  "  wait  for  his  Son  from  heaven, 
 "  even  Jefus  who  delivers  us  from  the  wrath 
 "  to  cotne."     Amen. 
 
CHARGE 
 
 AT  THE  ORDINATION 
 
 OF 
 
 THE  REF.  JOHN  WINTER, 
 
 AT  NEWBURY, 
 SEPTEMBER    15,    1784. 
 
 PREVIOUS  to  my  entering  upon  that  part 
 of  the  fcrvice,  which  I  am  to  take,  in  the 
 folemn  and  important  tranfaclions  of  this  day, 
 permit  me  to  afk  this  numerous  affembly,  and 
 do  you  afk.  your  own  conftienccs,  what  w^as 
 the  motive  which  induced  you  to  come  hither 
 upon  this  occufion  ?  I  fpeak  not  to  thofe  who 
 ftatedly  attend  the  worfhip  of  God  in  this 
 place,  fo  much  as  to  you  w  ho  attend  in  other 
 places.  Some  of  you,  I  doubt  not,  appear 
 with  a  right  fpirit.  You  come  w^ith  a  deiire 
 and  defign  to  glorify  God,  and  to  get  good  to 
 your  fouls.  You  come  to  exprefs  your  joy, 
 that  tlkc  church  of  Chrift  which  aflcmblcs 
 JierC;  is  now  fettled  with  a  paftor  according  to 
 
 G  e  3  their 
 
454  Charge  at  the  Ord'tnatton 
 
 their  mind,  and  we  truft,  one  after  God's  own 
 heart ;  and  to  unite  with  them  iji  fuppHca- 
 tions  and  thank fgivings  in  behalf  of  both. 
 You  come  to  behold  "  their"  gofpel  "  order, 
 "  and  the  ftedfaftnefs  of  their  faith  in  Chrift." 
 
 But  are  there  not  others  of  you,  who  are 
 actuated  by  no  better  a  motive  than  a  vain  cu- 
 riofity  ?  You  come  merely  to  fee  the  manner,  in 
 which  an  ordination  among  Proteftant  Diffent- 
 ers  is  condu«5led,  or  to  hear  w^hat  is  faid  by  this 
 and  that  man  at  this  feafon.  O  that  ail  of  us, 
 both  minifters  and  people,  did  lay  it  to  heart, 
 that  a  day  is  approaching,  when  we  muft  give 
 an  account  to  God,/of  this  as  well  as  of  every 
 action  of  our  lives.  Yea,  **  the  Lord  will 
 *'  bring  every  v/ork  into  judgment,  with  every 
 *'  fecret  thing,  whether  it  be  good,  or  whether 
 "'  it  be  evil.'* 
 
 The  bufmefs  in  which  [  am  to  be  employed, 
 is  to  give  a  word  of  exhortation  to  you  my 
 BELOVED  NEPHEW,  and  fcllow  workcr  to  the 
 kingdom  of  God,  who  have  been  a  comfort  to 
 mc.  In  doing  this,  I  affume  no  authority 
 over  you  ;  but  would  be  considered  as  your  re- 
 
 membrancer= 
 
of  the  Rev.  John  Tf^lnter  455 
 
 membrancer.  It  was  your  happinefs,  that 
 fronl  a  child  you  knew  the  holy  fcrlptures, 
 and  were  brought  up  in  the  nurture  and  ad- 
 monition of  the  Lord.  And  how  far  fuperior 
 was  your  mercy,  when  God  "  began  that  good 
 "  work  in  you,  which  he  will  perform  until 
 "  the  day  of  Jefus  Chrift."  It  is  matter  of 
 thankfulnefs,  that  in  the  early  part  of  your 
 life,  you  went  through  a  regular  couifc  of  ftu- 
 dies  for  the  facred  miniflry,  with  diligence  and 
 with  reputation ;  that  in  the  fcveral  place 
 where  you  have  occalionally  preached,  you 
 were  enabled  uniformly, to  bear  your  teftimony 
 to  the  truth  as  it  is  in  Jefus ;  and  that  now 
 the  fpecial  providence  of  God  has  directed  your 
 way  to  fix  with  a  people,  who  for  a  long 
 courfe  of  years  have  been  bleiTed  with  the 
 joyful  found  of  the  gofpel.  They  and  you 
 now  {land  in  a  very  endearing  and  interefting 
 relation  to  one  another.  You  have  t^Jt^^cn 
 upon  you  the  care  of  their  imniortal  fouls, 
 and  come  under  folemn  engagements  to  be 
 faithful  to  your  truft,  to  watch  over  them  for 
 the 'Lord,  and  "  to  nourifii  them  up  in  the 
 "  words  of  that  faith  and  good  dodrine,"  of 
 
 G  g  4  which 
 
456  Charge  at  the  Ordination 
 
 which  you  have  made  a  public  profeffion.  You 
 have  been  fet  apart  this  morning  to  the  paftoral 
 office  by  prayer  with  impofition  of  hands.  And 
 it  is  now  expecfted  that  I  addrefs  you,  by  giv- 
 ing a  word  of  advice  fuitablc  to  this  occafion  ; 
 which  I  fhall  attempt  to  do,  in  the  name  and 
 ftrength  of  our  glorious  and  gracious  Lord  and 
 Redeemer,  the  only  head  of  his  body  the 
 church. 
 
 It  is  ufual  to  make  forme  paiTage  of  fcrlpture 
 the  bafis  of  the  charge  or  exhortation ;  miore 
 cominonly  from  the  New  Teftament.  An4 
 indeed;,  what  chriftian  minifter  who  reads  the 
 cpiftles  of  Paul  to  Timothy  and  Titus,  but 
 muft  fee  the  nature  and  extent  of  his  office, 
 with  his  obligations  and  encouragements  to 
 fiilhl  it  ?  I  Vv'ifli  you  frcqiicntly  to  perufc 
 thofe  epifiiles.  For  my  o\s  n  part,  I  am  ready 
 to  fav,  that  while  I  was  feeking  for  a  portion 
 of  fcripture,  an  Old  Teflament  text  came  to 
 my  mind,  Vv'hich  I  thought  might  be  accom- 
 modated to  the  prefent  defign.  You  will  find 
 it  in 
 
 MALACHI 
 
of  the  Rev,  JoJm  Whiter.  457 
 
 MALACIII    11.    7- 
 
 For  tlie  pricjTs  Ups  JliotiJd  keep  knowledge  fand 
 they  Jhould  feek  the  law  at  his  mouth  J  for  he 
 is  the  ntejfenger  of  the  Lord  of  Hofls. 
 
 1  lliall  not  take  up  your  time  in  defcanting 
 upon  the  context ;  but  only  obferve  in  general, 
 that  when   Malachi   prophcfied,    which  w^as 
 after  the  return  pf  the  jews  from  their  capti- 
 vity in  Babylon,  it  appears,  there  was  a  very 
 great  degeneracy  among  all  rank^  of  people. 
 The  priefts  in  particular,  men  in  holy  orders, 
 led  a   life   cf  wickednefs ;  and  by  their  \  ile 
 conduct,  and  erroneous  interpretations  of  the 
 law,  they  prejudiced  the  minds  of  many  peo- 
 ple againft  it,  and  caufcd  them  to  ftumble  at 
 it,  and  to  live  in  a  direct  violation  of  it.  This, 
 by  the  way,  fhews  the  powerful  influence  of 
 example,   and  what  great  neccffity  lies  upon 
 fuperiors,  efpecially  on  men  of  a  facred  cha- 
 |-ad"cr,  to  take  heed  to  themfelves  as  well  as  to 
 their  do6lrine.     You   need  not  be   told,  tliat 
 the  fons  of  Levi  under  the.  law,  were  typical 
 
 of 
 
^58  Charge  at  the  Ordhiatmi 
 
 of  profeffing  chriftians  under  the  gofpel,  who 
 are  exprefslj  called  "  an  holy  priefthood,  to  offer 
 **  up  fpiritual  facrlfices  unto  God,  which  are 
 "  acceptable  by  Jcfus  Chrift."  Neverthelefs, 
 as  there  was  then  an  order  of  men  whom  Je- 
 hovah appointed  to  go  before  his  people  in 
 their  religious  woriliip ;  fo  now  the  Lord  Je- 
 lus  Chrift  has  inftituted  and  fixed  a  {landing 
 miniftry  in  his  church.  Upon  his  exaltation, 
 "  he  gave  Ibme  paflors  and  teachers,  for  the 
 "  perfeding  of  the  faints,  for  the  work  of  the 
 "  miniflry,  for  the  edifying  of  his  body." 
 
 The  dire(5lions  therefore  which  were  given 
 to  the  priefts  concerning  their  behaviour,  may 
 be  juftly  admitted  to  point  out  the  duty,  which 
 is  incumbent  on  the  minifler^..  of  the  gofpel. 
 And  feemg  you  arc  invefled  with  this  high 
 and  honourable  office,  you  may  think  you 
 hear  the  words  of  the  text  fpoken  to  you. 
 Your  '*  lips  fliould  keep  knowledge,  for  you  are 
 "  the  meffenger  of  the  Lyord  of  Hoils."  The 
 duty  which  refped;s  the  people,  that  ''  they 
 .''  ihould  feck  the  law  at  your  mouth,"  does 
 not  come  under  my  immediate  notice. 
 
 Ilhall 
 
of  the  Rev,  John  Whiter.  459 
 
 I  Ihall  open  that  part  of  the  verfe,  in  which 
 the  minifters  of  the  word  are  particularly  con- 
 cerned. 
 
 First,  The  pafTage  implies,  that  they  who 
 teach,  and  preach  to  others,  Ihould  have  their 
 own  minds  and  hearts  ftored  with  knowledge. 
 
 Secondly,  That  they  fliould  be  ready  and 
 willing  to  communicate  their  knowledge  on 
 all  proper  occafions.     And;, 
 
 TiiiRDLT,  For  their  encouragement  and 
 comfort,  they  fhould  confidcr  the  honour  con- 
 ferred upon  them,  in  being  conftituted  the 
 "  mefTengers  of  the  JLord  of  Hofts." 
 
 First,  The  paflage  implies,  that  they  who 
 preach  to  others,  fhould  have  their  own  minds 
 and  hearts  ftored  with  knowledge. 
 
 It  is  a  dreadful  character  which  Ifaiah  gives 
 of  the  watchmen  of  Ifracl,  "  They  are  blind 
 "  and  ignorant ;"  which  agrees  to  w^hat  our 
 Lord  fays  of  the  pharifees,  who  accounted 
 themfelves  wife  and  holy  men,  that  they  were 
 
 "blind 
 
:46o  Charge  at  the  OrdhiaUon  , 
 
 f*  blind  Jcaders  of  the  blind."  Now,  my  dear 
 pephew,  as  you  are  called  to  iced  the  flock 
 livith  knowledge  and  imderftanding ;  it  is  nc- 
 ceflaiy  that  you  yoiirfelf  be  properly  quali- 
 :fied.  I  fpeak  of  that  knowledge  which  is  ne- 
 ceffary  for  the  right  arid  comfortable  difcharge 
 of  your  minifterial  fundlion.  It  w^ould  be  no 
 more  ilr-ange  and  inconfiflent  for  a  phyficiari 
 not  to  be  {killed  in  the  medical  art,  than  it  is 
 for  a  man  v/ho  is  called  a  divine,  to  be  unac- 
 quainted w^th  divinity.  Whether  you  be  a 
 natural  philofopher,  cr  a  mathematician,  is 
 not  the  queftion.  The  knowledge  of  the  Ht 
 beral  arts  is  ornamental  and  ufeful  in  its  place. 
 But  when  I  fpeak  to  you,  whofe  profeffion  is 
 that  of  a  minifler  of  the  gofpel,*!  muft  fay, 
 that  it  is  necellary  you  fhould  have  knowledge 
 pf  yourfelf  and  of  the  I^ord.    *" 
 
 \.  Know  thyfelf. 
 
 This  has  been  often  quoted,  as  a  celebrated 
 K?}ing  of  one  who  was  called  one  of  the  wife 
 men  of  Greece  ;  Solon,  the  Athenian  lawgiver. 
 4  take  upon  me  to  ailirm,  that  how  highly 
 ibe\"cr  that  maxim  was  regarded  by  the  wifeft 
 
 of 
 
of  the  Rev.  John  U^hiter.  461 
 
 of  the  heathen,  you  cannot  know  yourfelf  in 
 the  manner  you  ought,  unlefs  your  under- 
 ftandlng  be  enUghtened  by  the  Holy  Spirit, 
 which  you  are  not  to  expedl,  but  in  the  ufc  of 
 appointed  means. 
 
 Though  I  have  ground  to  hope  that  you  ate 
 interclled  in  that  gracious  promife,  "  They  lliail 
 ''  be  all  taught  of  God,"  yet  with  refped  to 
 the  knowledge  of  yourfelf,   there   is  room  for 
 farther  degrees  of  it.     In   dependence  there- 
 fore on  divine  teaching,  keep  up  an  acquaint- 
 ance w^ith  your  own  heart.     Let  no  day  pafs 
 over,  without  fetting  apart  fome  time  for  ex- 
 amining and  proving  your  own  felf.      The 
 more  you  infpedl  your  fpiritual  ftate  and  tem- 
 per as  you  ftand  before  God,  the  greater  need 
 you  will  fee  of  that  gracious  proviiion  which 
 he  has  made  in  the   everlafting  covenant  for 
 the  fmful  children  of  men.     You  are  among 
 that  number  ;   a  fmner  by  nature  and  by  prac- 
 tice.    This  you  readily  confcfs.     But  you  are 
 to  be  diligent  in  looking  in  to  yourfelf.     The 
 beft  of  men  have  fometimes  feared  that  they 
 .have  been  felf  deceivers.     When  the  fcripture 
 fays,  "  The  heart  is  deceitful  above  all  things, 
 
 **  and 
 
462  Charge  at  iJie  Ordmatlon 
 
 *'  and  defperately  wicked  ;  who  can  know  it  V 
 The  meaning  is,  who  can  know  it  thoroughly  ? 
 None  but  God  has  perfedl  knowledge  of  it; 
 as  it  follows,  "  I  the  Lord  fearch  the  heart." 
 Neverthelefs,  there  is  a  fenfe  in  which  a  per- 
 fon  may  know  his  heart.  And  in  order  to 
 gain  further  knowledge,  he  muft  accomplilh 
 a  diligent  fearch.  Humility  is  a  necefTary  qua- 
 lification. And  the  way  to  pofTefs  it,  is  to 
 converfe  with  yourfelf,  as  in  the  prefence  of 
 the  all  difcernlng  God.  An  habitual  fenfe  of 
 the  depravity  and  fmfulnefs  of  your  nature, 
 will  furnifh  you  with  arguments  for  walking 
 humbly  before  God  and  men.  The  greater 
 knowledge  you  have  of  yourfelf,  the  better 
 fitted  will  you  be  for  the  work  of  a  chriftian 
 paftor.  Whatever  be  your  natural,  ycur  ac- 
 quired, and  your  jfpiritual  attainments,  there  is 
 continual  reafon  to  be  lov/  in  your  own  eyes; 
 
 2.  Know  the  Lord. 
 
 A  minifter's  lips  Ihould  keep  the  knowledge 
 of  God.  But  how  can  he  keep  that  for  the 
 benefit  of  others,  which  he  does  not  pofi^efs  in 
 his  own  foul  ?     You  are  v;ell  afiured,  that  it 
 
 is 
 
of  the  Rev.  JoJm  Whiter,  403 
 
 is  one  thing  to  be  favoured  with  the  means  of 
 knowing  God,  and  another  thing  to  knovv^  him 
 cordially.  We  have  abundance  of  the  former 
 in  our  country.  Yet,  comparatively  fpeaking, 
 how^  few  are  fo  acquainted  with  God  as  to  be 
 at  peace  wath  him  ! 
 
 Here  I  w^ould  urge  you  to  fearch  the  fcrip- 
 tures  daily,  not  only  as  they  are  tranllatcd,  but 
 in  their  divine  originals ;  for  in  thein.  the  al- 
 mighty Jehovah  has  revealed  himfelf,  in  his 
 nature  and  perfedions,  in  his  perfons  and  pur- 
 pofcs,  in  his  works  and  w'ays.  Would  you 
 know,  who  and  what  God  is  and  does  ?  "  Seek 
 "  out  of  his  book  and  read."  Would  you  have 
 your  foul  enlarged  ?  Dig  into  the  mine  for  the 
 treafure  which  lies  there.  "  If  thou  crieft  after 
 "  knowledge,  and  liftefi:  up  thy  voice  for  under- 
 *'  flanding.  If  thou  feekeft  her  as  filver ;  and 
 "  fearcheft  for  her  as  for  hid  treafure  ;  then  Hi  all 
 "  thou  underftand  the  fear  of  the  Lord,  and 
 "  find  the  knowledge  of  God."  Whenever 
 therefore  you  take  the  volume  of  infpiration 
 to  read,  make  confcience  of  offering  prayer  to 
 him  who  indited  it,  to  *'  open  your  eyes,  that 
 "you  may  fee  the  wonderful  things  w^hich  art 
 
 "  contained 
 
464  Charge  at  the  Ordhiatioti 
 
 ''  contained  therein."  There  you  read  of  the  fait 
 of  Adam,  and  of  his  offspring  with  him.  There 
 you  are  fhewn  the  way  of  recovery  and  falva- 
 tion  by  Jefus  Chrift,  together  with  the  office 
 &,nd  work  of  the  Holy  Spirit,  in  applying  pur- 
 chafed  redemption.  Now^"you  fhall  know" 
 thefe  effential  truths  "  if  you  follow  on  to 
 *'  know  them."  Beware  of  reading  the  fcrip- 
 tures  in  a  negligent,  curfory  manner.  Medi- 
 tate as  you  go  on  ;  and  endeavour  to  fix  what 
 you  read,  not  only  in  your  ihemory,  but  in  ,your 
 heart.  The  Bible  is  that  book,  with  which 
 you  are  to  be  moffc  of  all  converfant.  Hence 
 you  are  to  take  every  do6lrine  you  preach. 
 By  this  only  rule  you  are  directed  how  to  work 
 and  how  to  walk.  "  To  the  law  and  to  the 
 *'  teftimoiiy ;  if  you  fpeak  not  according  to 
 "  this  word,  it  is  becaufe  there  is  no  light  in 
 "  you."  Hitherto,  I  truft,  you  have  made  it 
 the  rule  of  vour  faith  and  converfation.  What 
 I  exhort  you  to  is,  that  you  would  ftill  adhere 
 to  it.  Defire  and  endeavour  that  you  may  be 
 filled  w4th  the  knowledge  of  the  will  of  God, 
 in  ail  wifdom  and  fpiritual  underftanding. 
 When  the  apoftle  fays  to  the  church  at  Co- 
 rinth,   ''  I  determined  not  to  know  any  thing 
 
 "  among 
 
t>f  the  Rev.  John  Tf^inter.  405 
 
 "  among  you,  fave  Jefus  Chrift  and  him  cru- 
 *'  cified  ;"  he  means,  that  the  perfon  of  Chrift, 
 and  the  redemption  of  fmners  by  his  merito- 
 rious death,  fliould  be  the  principal  fubjeds  of 
 liis  miniftry.  And  to  let  us  know,  how  fen- 
 iible  he  was  of  his  oeed  of  being  fpiritually  and 
 experimentally  acquainted  with  the  Lord  Je- 
 fus Chrift-  as  God  Man  Mediator,  he  tells  us, 
 that  his  fervent  defire  was  "  to  know  liim,"  or 
 to  grow  in  the  knowledge  of  him,  "  and  the 
 ''  power  of  his  refiirred:ion,  and  the  fellowfliip 
 *'  of  his  fufFerings,  being  made  conformable 
 *'  unto  his  death." 
 
 You  fee  then  that  the  knowledge  in  which 
 I  am  prelling  you  to  increafe,  is  not  that  which 
 is  m.erely  fpeculative  and  notional,  whereby 
 ■your  underftanding  may  be  informed;  ib' 
 much  as  that  knowledge  which  influences  the 
 will  and  affed:ions,  which  like  the  fun  en- 
 lightens, and  purifies,  and  warms.  " 
 
 *'  Give  all  diligence,  then,  to  add  to  your 
 "  faith  virtue,"  or  fortitude,  "  and  to  virtue 
 ^'  knowledge."     The  knowledge  of  your  own 
 
 H  h     ~  heart. 
 
406  Charge  at  the  Ordination 
 
 heart,  and  the  knowledge  of  God,  the  Father, 
 the  Son,  and  the    Spirit.      Study  the  different 
 parts  which  each  of  the  facred  three  has  taken 
 in  the  grand  bufinefs  of  falvation.     And  im- 
 plore that  gracious  affiftance  which  is  promifed 
 in  the  gofpcl ;  v>  ithout  which,  you  can  neither 
 know  or  do  any  thing,   to  your  own  comfort, 
 and  the   advantage  of  others.     The  fum  of 
 what  I  have  faid  to   you   is,  cultivate  a  lively 
 fenfe  of  religion  in  your  own  foul.     Be  in- 
 dullrious  to  maintain  and  preferve  the  power 
 of  godlinefs,   that   you  may  preach  to  others 
 what  you  have  known  by  experience.     I  will 
 juil  mention,  that  when  your  venerable  grand- 
 father, Mr.  Bradbury,  w^as  ordained,  in  1  703, 
 Mr.    Shower    thus    expreiled  himfelf  in   his 
 charge.      "  The  whole  of  a   minifter's  w^ork 
 •'  will  lunit  way  be   influentjed   by  the  frame 
 *'  of  his  fpirit.     As  it  is   better  or  w^orfe  with 
 "  us  as  chriftians,  fo  are  we  like  to  be  more  or 
 '*  \c{^  uicful   as   miniflers.     If  our   hearts  be 
 "  cold,  and  hard,  and  earthl}',  though  in  a  de- 
 ^'  grce  confident  'with  true  grace,  our  preach- 
 **  ing  will  favour  of  it."     I  pafs  on, 
 
 Secondlt, 
 
i^the  Rev.  Jot  in  Winter,  45/ 
 
 Secondly,  To  exhort  you  to  be  ready  and 
 willing  to  communicate  your  knowledge  on 
 all  proper  occafions. 
 
 When  it  is  faid,  ^*  The  prieft's  lips  lliould 
 "  keep  knowledge/'  the  meaning  cannot  bcj 
 that  he  fliould  keep  it  to  himlelf,  or  withhold 
 it  from  the  people ;  becaufc  it  is  immediately 
 added,  ''  and  they  fliould  feck  the  law,"  the 
 interpretation  of  the  word,  *'  at  his  mouth.'* 
 Minifters  muft  not  only  be  furniihcd  with  a 
 ftock  of  religious  knowledge j  but  muft  "  bring 
 *^  out  of  their  treafurcs  things  new  and  old  ;" 
 things  v/hich  agree  with  the  cafe  of  every  mo- 
 deft  humble  enquirer.  One  of  the  qualifica- 
 tions which  the  New  Teftarhent  makes  neccf^ 
 fary  for  a  chriftian  bifhop,  one  who  takes  the 
 overfight  of  the  flock  of  God,  is  that  he  be 
 *'  apt  to  teach,"  capable  of  giving  inftru^lion  to 
 his  people,  with  freedom,  eafe,  and  propriety. 
 Now  I  urge,  that  you  communicate  knowledge 
 both  privately  and  publicly. 
 
 1.  Aim  to  communicate  religious  knowledge 
 ix\  converdition  with  your  people.. 
 
 H  h  2  This 
 
4(38  Charge  at  the  Ordinatlm 
 
 This  implies  that  you  make  them  chriftian 
 vifits.  Othervvife,  how  can  you  know  the 
 ftate  of  your  flock,  and  how  can  you  fpeak  a 
 word  in  feafon  to  them  ?  Your  own  prudence 
 will  dictate  to  you,  to  be  cautious  of  prying 
 into  the  fecrets  of  families,  and  of  meddling 
 with  things  there  which  belong  not  to  you. 
 Yet  as  you  have  alTumed  the  office  of  being 
 their  teacher,  you  will  find  your  account  in  it, 
 if  you  follow  the  example  of  the  apoflle  Paul 
 in  this  particular,  who  fays  of  himfelf,  that 
 *^  he  taught  not  only  publicly,  but  from  houfe 
 "  to  houfe."  In  your  vifits,  let  the  poor  as 
 wxU  as  the  rich,  the  weak  as  well  as  the 
 fhrong,  the  afili6led  as  well  as  the  healthy,  the 
 illiterate  as  well  as  the  more  knov/ing,  chil- 
 'dren  as  well  as  the  adult,  be  the  objects  of 
 your  attention  and  regard.  •tYou  may  have  to 
 do  with  fome  good  people  who  are  backward 
 to  converfe  upon  religious  fubje(rts,  and  yet 
 are  capable.  Here  that  pafTage  is  applicable, 
 '^  Counfel  in  the  heart  of  man  is  like  deep  wa- 
 "  ter,  but  a  man  of  underflanding  will  draw 
 ■**  it  out."  Putting  a  little  water  into  a 
 pump  is  tlie  way  to  fetch  out  more.  If  "  they 
 
 *^who 
 
of  the  Rev.  John  Winter,  469 
 
 "  who  fear  the  Lord  fliould  fpeak  ortcn  one 
 "  to  another"  for  their  edification  and  com- 
 fort ;  farely  the  minifters  of  Chrift,  of  all  per- 
 sons,  ought  to  be  ready  to  fo  good  a  work. 
 ^'  Let  the  communication  which  proceeds  out 
 "  of  your  mouth,  be  that  which  is  good  to  the 
 "  ufe  of  edifying." 
 
 Then  will  "  your  lips  feed  many."  And 
 while  you  are  difpenfmg  the  words  of  know- 
 ledge in  your  converfation,  if  it  be  done  with 
 humility  and  the  fear  of  the  Lord,  you  will 
 not  only  gain  their  efteem  and  refped:,  but 
 it  wall  be  helpful  to  the  increafmg  your  own 
 ftore. 
 
 2.  Be  ready  to  communicate  and  diffufe 
 knowledge  in  your  public  miniftrations. 
 
 See  to  it,  that  you  deliver  to  thc^peoplc  that 
 which  is  worthy  of  being  called  knowledge ; 
 not  trafh,  but  treafure ;  not  raw,  I  mean  un- 
 digefted  things,  but  fuch  as  are  duly  prepared 
 before-hand.  The  preacher  who  is  w4fe,  will 
 teach  the  people  knowledge;  he  will  give 
 good  heed,  and   feek   to  find  out  acceptable 
 
 H  h  3  words. 
 
4/0  Charge  at  the  Ordination 
 
 words,  even  words  of  truth.  You  are  to  give 
 all  diligence  with  refpcd:  to  both  matter  and 
 manner.  Shun  not  to  declare  the  whole, 
 counfel  of  God.  Open  to  your  people  the 
 apoftacy  of  human  nature,  the  depravity  and  dcr 
 ceitful  workings  of  the  heart,  the  infufficiency 
 of  man's  rightcoufnefs  to  juftify  him  before 
 God,  and  of  his  povvxr  to  convert  and  renew 
 hinifelf.  Preach  the  good  will  of  the  Father 
 in  laying  the  plan  of  falvation  ;  the  grace  of 
 the  Son  in  giving  him.felf  a  facrifice  for  iin  ; 
 and  the  loving-kindnefs  of  the  Holy  Spirit,  in 
 cfted;ual  calling  and  fan6lliicaiion.  Set  before 
 vour  hearers  their  refpe61ivc  duties  to  God,  to 
 their  neighbour,  and  to  thcmfches.  When 
 Chrifc  is  laid  as  the  foundation,  morality  is  to. 
 be  built  upon  it.  Reprove,  rebuke,  exhort;, 
 with  all  long  fi;ffering  and  do(51rine. 
 
 Moreover,  in  adminiftering  the  feals  of  the 
 covenant,  baptifm  and  the  Lord's  fuppcr,  you 
 are  to  convey  inftru<5lion,  by  opening  the  na- 
 ture and  ends  of  thofe  folemn  inftitutions ; 
 £nd  aim  to  excite  and  enliven  religious  affec- 
 tions both  in  yourfelf  and  others. 
 
 Take 
 
of  the  Rev.  John  IF  inter.  4/1 
 
 Take  heed  to  your  fpirit  in  the  whole  or 
 your  work  and  behaviour.  Be  zealous  for  the 
 truth.  At  the  fame  time  *•'  put  on  bowels  of 
 "  mercies,  kindnefs,  humblcnefs  of  mind, 
 **  meeknefs,  and  long-fufFering."  In  all  things 
 Ihew  yourfelf  a  pattern  of  good  works.  And 
 truft  in  the  Lord  for  ability  and  fuccefs.  For 
 it  is  "  he,  who  makes  able  miniftcrs  of  the 
 *'  New  Teftament,  and  gives  the  increafe/' 
 
 Thirdly,  I  pafs  on  to  obferve,  that  faithful 
 minifters  of  the  gofpcl,  for  their  encouragc- 
 pient  and  comfort,  fliould  confider  the  honour 
 conferred  upon  them  in  being  conititutcd  '*  the 
 "  meiTengers  of  the  Lord  of  Hofts." 
 
 He  who  has  the  hofts  of  heaven,  of  earth, 
 ^md  of  hell  at  his  command,  puts  this  honour 
 and  dignity  on  fome  of  the  children  of  men. 
 And  I  trufi:  that  you,  my  dear  nephew,  are 
 among  the  number  of  the  Lord's  meflcngers 
 whom  he  has  appointed  and  fent  to  publifli  his 
 will,  and  treat  with  immortal  fouls  about  their 
 cverlafting  concerns.  While  too  many  run  be- 
 fore they  are  fent,  you  are  enabled  to  fay  to  the 
 Lord  of  the  harveit,  *'  Here  am  I,  fend  me." 
 Hh4  As 
 
4^2  Charge  at  the  Ordination 
 
 As  you  receive  your  commiffion  and  inftruc- 
 tions  from  him,  beware  of  pride  and  felf-ap- 
 plaufe.  Seek  the  honour  which  comes  from 
 God  only.  Preach  the  preaching  which  he 
 bids  you.  Give  to  both  fumers  and  faints  their 
 portions  refpeftively.  Apply  the  different  parts 
 of  divine  revelation  to  the  different  ftates  and 
 circumftances  of  the  conffresration.  Thus 
 you  will  "  fhew  yourfelf  a  workman  that  need 
 "not  be  afliamed,  while  you  rightly  divide 
 "  the  word  of  truth." 
 
 Being  conflituted  a  meflenger  or  embaflador 
 cf  the  Lord,  as  the  word  is  fometimes  ren- 
 dered, in  whofe  nane,  and  by  whofe  autho- 
 rity you  fpeak,  you  may  take  encouragement 
 and  comfort  under  all  the  difHculties  and  trials 
 which  you  meet  with,  fromTm,  fatan,  and  a 
 fcoffing  world.  It  v/ere  no  wonder,  if  at  any 
 time  you  be  forely  exercifed  in  your  fpirit, 
 and  harralfed  by  your  fpiritual  adverfaries. 
 You  may  be  tempted  to  think  you  were  never 
 called  to  the  work  of  the  miniflry.  You  may 
 be  tempted  to  refign  your  office.  But  remember 
 the  gracious  promifes,  "  As  your  days,  fo  Ihall 
 "  your  ftrength   be ;    the   grace  of  the  Lord 
 
 Jefus 
 
of  the  Rev.  John  Whiter,  473 
 
 Jefus  is  fufficlent  for  you."  And  he  who  has 
 fent  you,  "  will  be  with  you  in  trouble/'  and 
 "v^ill  accept  the  work  of  your  hands. 
 
 Let  the  eye  of  your  faith  be  fixed  on  the 
 fulnefs  of  Chrift,  ''  in  whom  are  hid  all  the 
 "  treafures  of  wifdom  and  knowledge;"  an4 
 be  frequent  and  fervent  in  fupplications  for 
 counfel,  for  ftrength  and  profperity  in  your 
 w^ork. 
 
 My  prayers  are  for  you,  that  "  the  Lord  may 
 "  blefs  you  and  keep  you.  The  Lord  make  his 
 "  face  to  lliine  upon  you,  and  be  gracious  to 
 f  *  you.  The  Lord  lift  up  his  countenance  upon 
 f  you,  and  give  you  peace."     Amen. 
 
LIST  OF  SUBSCRIBERS. 
 
 ADAMS,  Mr.  Thomas,  Speenham  Land 
 Ainflie,  Jofeph,  Efq.  Broad-ftreet,  St.  George's  ii^ 
 theEaft 
 AUnut,  Henry,  Efq.  High  Wycombe 
 Ancrum,  John  S.  Efq.  Canonbury,  Iflington 
 Anderfon,  Mrs.  Orphan  School,  City-road 
 Arnold,  Charles,  Efq.  No.  16,  Bedford-row 
 ^ilen,  Mr.  Thomas,  jun.  Billiter-lane 
 
 B. 
 
 Bailey,  Mr.  William,  No.  272,  High  Holboura 
 
 Barber,  Rev.  Jofeph,  Artillery-court 
 
 Barber,  Mr.  Samuel,  Cheapfide 
 
 Barfield,  Mr.  John,  Thatcham,  Berks 
 
 Barnard,  Mr.  Peter,  Southampton 
 
 Batley,  Benjamin,  Efq.  Tooting 
 
 Beckino,  Rev.  James,  A.  M.  Newbury,  Berks 
 
 Bell,  Rev. ,  Metherington,  Lincolnfhire 
 
 Bennett,  Rev.  William,  Stoddard,  Derbylhire 
 
 Bentley,  Mrs. ,  Eflex-ftreet,  Strand 
 
 Bentley,  Mr.  Thomas,  ditto 
 
 Berry,  Mr.  John,  Standford,  Berks 
 
 Bicknell,  Mr.  Robert,  No.  36,  Great  James-ftrect 
 
 jpiddlecomb,  Mr.  Thomas,  Gofport,  Herts 
 
LIST  OF  SUBSCRIBERS. 
 
 Blifs,  Mrs.  Rebecca,  Kenfington,  fix  copies 
 
 Bond,  John,  Efq.  Mitcham,  Surry 
 
 Bowden,  Rev.  James,  Tooting,  Surry 
 
 Bowden,Mr.  J.  S.  Hull 
 
 Boys,  John,  Efq.  Afticomb  Lewes,  SufTex 
 
 Eradberry,  Rev.  David,  Kennington,  Surry 
 
 Brookfbank,  Rev.  Jofeph  Gloucefter,  Terrace,  Hoxton 
 
 Brovirn,  Mr.  Richard,  Ifle  of  Wight 
 
 Bunnell,  Mr.  Jofeph,  Bedford-ftreet,  three  copies 
 
 Bunnell,  Mr.  Zechariah,  Nevv-ftreet 
 
 Burder,  Rev.  Samuel,  St.  Albans 
 
 Burder,  Mrs.  — — ',  Durham-place,  Lambeth 
 
 Burkitt,  Mr.  Wright,  Artillery-court 
 
 Buxton,  Mr.  John,  No.  33,  Highbury-place,  Iflington 
 
 C. 
 
 Chriftie,  Mr.  James,  High  Holbourn,  thirty  copies 
 Clare,  Mr.  Samuel,  Bucklerfbury 
 Clarkfon,  Mr.  Richard,  Kingfton  on  Thames 
 Clayton,  Rev.  John,  No.  29,  Highbury-place,  lilington 
 
 Clifton,  Mr. ,  Hanover-ftreet,  "Long  Acre,  two  copies 
 
 Colebrooke,  Mrs.  Colebrook-row,  Iflington 
 Coles,  James,  Efq.  Trowbridge,  Wilts 
 Collifon,  Rev.  John,  Hnxtnn 
 Conder,  Mr.  Thomas,  Bucklerfoury,  fix  copies 
 Corbett,  Mifs  Elizabeth,  St.  Albans 
 
 Corrie,  Mrs.  ,  King-ftreet,  Weftminfler 
 
 Creafy,  Mr.  James,  Great  Rudell-ftreet,  Bloomfbury 
 Culhbert,  Mrs.  Ifabella,  Water-lane 
 
4 
 
 IIST  OF  SUBSCRIBERS, 
 
 D. 
 
 Davidfon,  Mr.  James,  No.  26,  Fidi-ftreet-hill 
 
 Davies,  Rev.  Benjamin,  D.  D.  Reading 
 
 Davis,  Mr.  Tooling 
 
 Daw,  Mr.  Thomas,  IQe  ofWight 
 
 Dawfon,  Mr.  Roger,  No.  51,  High-ftreet,  Egrough 
 
 Dell,  Mr.  Nathan,  Iflington-greeii 
 
 Dicker,  Mrs. ,  Grecnham,  Berks 
 
 Dicker,  Mr.  Thomas,  Wolverhampton,  Berks 
 Dodge,  Mr.  Jofeph,  Sherborn,  DoiTetlhire 
 Driver,  Rev.  J.  Croydon 
 
 E. 
 
 Edwin,  Mrs.  Mary,  St,  Albans 
 f  mans,  Mr.  William,  Newbury 
 
 Evans,  Mrs. ,  Caftle-green,  Briflol 
 
 Evans,  Mifs  ,  Tooting 
 
 Everett,  John,  Efq.  Bafinghall-flreet 
 
 Fenn,  Mr.  John,  Cornhill 
 Field,  Mr.  Henry,  Newgate-ftreet 
 Fifher,  Rev.  Daniel,  D.  D.  Hackney 
 Flight,  Mrs.  Martha,  Hackney,  two  copies 
 Ford,  Rev.  David,  Melford,  Suffolk 
 Ford,  Rev.  George,  Mile  End 
 
 Fox,  Mrs.  ,  Gloucefterfhire 
 
 Friend,  Mr.  William,  Newbury 
 Friend,  Mr.  Benjamin,  Newbury 
 
LIST  OF  »UBSCRIBERS« 
 
 Froft,  Rev.  Richard,  Dunmow,  Effex 
 Fuller,  Mr.  Benjamin,  Mr.  Newbury 
 Fuller,  William,  Efq.  Lbmbard-ftreet 
 
 G. 
 
 Garthfliore,  Maxwell,  M.  D.  F.  R.  S.  St.  Martin's-lane, 
 
 two  copies 
 Goode,  Rev.  John,  Upper-ftreet,  Iflington 
 Gore,  Rev.  J.  Sandwich 
 Graham,  Mr.  William,  Newbury 
 Gray,  Mr.  John,  Ifle  of  Wight 
 
 Gregory,  Mrs. Martha,  Hart-ftreet,  Bloomfbury,  ttvocopie* 
 Guillebaud,  Peter,  Efq.  Spital-fquare 
 Gurteen,  Rev.  Stephen,  Canterbury 
 
 H. 
 
 Halford,  John,  Efq.  Broad-ftreet-bulldings 
 
 Hall,  Mrs. ,  Henley  on  Thames 
 
 Hall,  Mr.  Luke,  No.  46,  Gutter-lane 
 
 Hall,  Mr.  Thomas,  Watling-ftreet 
 
 Hamilton,  Rev,  Robert,  D.  D.  Reapr  of  St.  Olave's,  Old 
 
 Jewry 
 Hanbury,  Mr.  John,  Bartlett's-buildings,  Holbourn 
 Hanbury,  Mr.  Samuel,  King-ftreet,  Weftminfler 
 Harris,  Rev.  John,  Aylefbury 
 Hennell,  Mr.  Robert,  Fofter-lane 
 Heme,  Mr.  Jonathan,  Hoxton  -^ 
 
 Heme,  Mr.  Thomas,  Highgate 
 Hewfon,  David  Some,  Efq.  Bromley,  Middlefe* 
 Hey,  Rev.  John,  Briftol 
 I^eygate,  Mr.  John,  Hapkney 
 
LIST  OF  SUBSCRIBERS. 
 
 i 
 
 Hill,- Mrs. 
 
 Hillier,  Nathaniel,  Efq.  Beddington-Houfe,  Surry 
 
 Hirons,  Rev.  Jabcz,  St.  Albans 
 
 Hogg,  Mr.  Peregrine,  Hackney 
 
 Hollingworth,  Philip,  Efq.  Queen-fquarc,  Weftminftcr 
 
 Hollingworth,  Richard,  Efq.  ditto 
 
 Hollingworth,  Mifs ,  ditto 
 
 Hollis,  Mrs ,  IHe  of  Wight 
 
 Hood,  Mrs.  ,  Chancery-lane 
 
 Humphryes,  Rev.  William,  Hamnicrfmith 
 Humphrys,    Rev.   John,    Canterbury-row,   Ncwingtoo, 
 two  copies 
 
 I. 
 
 Ingram,  John,  Efq.  Brighton,  three  copies 
 
 J. 
 James,  Rev,  David,  Newbury 
 Jefferys,  Mr.  George,  No.  86,  New  Bond-ftreet 
 JefFef7s,  Thomas,  Efq  Cockfpur-flreet,  three  copies 
 Jennings,  Mr.  David,  Fenchurch-ftreet 
 Jennings,  Rev. Nathaniel,  N0.32, Highbury-place,  Iflingtoa 
 Jennings,  Mr.  Reginald,  Bifhop's  Stortford 
 Jennings,  Mr.  Thomas,  Orphan  School,  City-roa4 
 Jermcnt,  Rev.  George,  Wefton-place,  Pancras 
 Johnfon  and  Duthoir,  Royal  Exchange 
 
 K. 
 
 Kello,  Rev.  John,  Bethnall-green 
 Kemp,  Mr.  John,  Pool,  Dorfetftiire 
 
 Kent,  Mrs. ,  Highbury-terrace,  Iflington 
 
 Keylock,  Mr ,  Hattwn-garden 
 
LtST  OP  SUBSCRIBER^. 
 
 Kirkpatrick,  James,  Efq.  Ifle  of  Wight,  fix  copies 
 Kirkpatrick,  John,  Efq.  ditto 
 Kirkpatrick,  Jofeph,  Efq.  ditto 
 
 Lake,  Mifs ,  Kenfington 
 
 Lane,  Mrs.  -,  St.  John-flreet 
 
 Langton,  Mifs  Ann,  Holywell-ftreet 
 Langton,  Mr.  Richard,  Newington,  Surry 
 Legg,  Mr.  Samuel,  Gough-fquare,  two  copies 
 
 'Lloyd,  Mrs. ,  Hindlefham  Hall,. Suffolk 
 
 Lomas,  Mr,  Jofeph,  Colebrook-row,  Iflington 
 
 Longman,  Mifs ,  Dorking 
 
 Lowell,  Rev.  Samuel,  Brillol 
 
 Lucas,  Jofeph,  Efq.  Tooting 
 
 Luck,  Mr.  Jofeph,  Clapton 
 
 Lyndall,  Rev.  Samuel,  New^-road,  St.  George's  in  the  Eafi: 
 
 M. 
 
 Mackintofh,  Lochlan  Robert,  Efq.  Queen-fquare,  Bloomf- 
 
 bury 
 Mackintofh,  John,  Efq.  No.  8,  Harpur-ftreet 
 
 Maitl^ind,  Mrs. ,  Hatton-garden 
 
 Maitland,  Robert,  Efq.  Greenwich 
 Maitland,  Ebenezer,  Efq.  Clapham 
 Maitland,  Mrs.  Mary,  ditto 
 Maiiland,  John,  Efq.  Woodford 
 Maitland,  Alexander,  King's-road,  two  copies 
 Maitland,  Ebenezer,  jun.  Efq.  Clapham 
 
 Marryatt,  Mrs. ,  Hammerfmith 
 
 Marfhall,  Mr.  Samuel,  Caflle-flrect,  Holbourrj 
 
LIST  OF  SUBSCRIBERS. 
 
 Marfhall,  Mr.  Willoughby,  Ickleford,  Herts 
 Maltravcrs,  Mr.  James,  Great  Ruflell-ftreet,  Bloomfbury 
 Maurice,  Rev.  William,  London-road,  Surry 
 Maxey,  Mr.  Samuel,  Alderfgate-ftreet 
 
 Maynard,  Mrs. ,  Croydon 
 
 Maynard,  Mr. ,  Blackfriars-road 
 
 Meyer,  James,  Efq.  Leadcnhall-ftreet 
 
 Miller,  Rev.  William,  High  Wycombe 
 
 Mills,  Mr.  Samuel,  Moorfields 
 
 Mitchell,  Mrs.  Sarah,  Alconbury,  Huntingdonfliire 
 
 Moody,  Samuel,  Efq.  QiJeen's- fquare,  Bloomfbury 
 
 Mofdell,  Mr.  John,  Adbuiy,  Hants 
 
 Muggeridgc,  Mrs. ,  Balaam 
 
 Munn,  Mrs. ,  Hammerfmith 
 
 N. 
 
 Newberry,  Mr.  Charles,  LeadenhalUmarket 
 Newell,  Mr.  Samuel,  Feverfliam,  Kent,  two  copies 
 
 o. 
 
 Olding,  John,  Efq.  Hackney 
 Olivqr,  Rev.  J.  Kenfmgton 
 
 P. 
 
 Palmer,  Rev.  Samuel,  Hackney 
 Parker,  Rev.  J.  K.  Enfield 
 Parry,  Rev.  William,  Wymondley,  Herts 
 Pearce,  William,  Efq.  Swithin's-lancj  Cannon-ftrcet 
 Perchard,  Peter,  Efq.  Alderman,  Chatham-place 
 
 li 
 
LIST  OF  SUBSCRIBERS. 
 
 Phillips,  Rev,  • ,  Rotherham 
 
 Pickerfgill,  Rev.  J.  Bethnal-green 
 
 Piercy,  Mr. ,  Brighton 
 
 Pocock,  Mr.  James,  Adbury 
 Pope,  Andrew,  Efq.  Briftol 
 Potticary,  Rev.  John,  Ifle  of  Wight 
 
 Pratt,  Rev.  ,  Doughty-ftreet 
 
 Price,  Rev.  Rees,  Chalfont,  St.  Giles 
 Pullen,  Mr.  Elias,  Wild-ftreet         '     ■ 
 
 Qiiartermain,  Mr.  Richard,  Charlotte-ftreet,  Bedford-fq. 
 
 R. 
 
 Read,  Mrs.  Mary,  Strand 
 
 Reavely,  Mrs. ,  Gower-ftreet 
 
 Rcavejy,  Mils  Henrietta,  Gower-ftreet 
 Reynolds,  Rev.  John,  Hoxton-fquare 
 
 Rider,  Mrs. ,  Reading 
 
 Robarts,  Mr.  Nathaniel,  Henrietta-ftreet,  two  copies 
 Robarts,  Mr.  William,  Mammerfrnith 
 
 Rogers,  Mrs. ,  Sun-court,  Cornhill 
 
 Rogers,  Mr.  John,  Swithin's-lane 
 Rogers,  Mifs  Martha,  Sun-court,  Cornhill 
 RoUcltcn,  Samuel,  Efq.  lOe  of  Wight 
 Rolls,  Mr.  William,  Newhury 
 F«  per,  Mr.  William,  Great  Qiieen-ftreet 
 R)  laud,  Rev.  John,  D.  p.  Briftol 
 
LIST   OF   SUBSCRIBERS. 
 S. 
 
 Scott,  Mrs.  Mary,  Hammerfmith 
 
 Scott,  James,  Efq.  ditto 
 
 Scott,  Mrs.  Martha,  ditto 
 
 Scott,  Mifs  Sarah,  ditto 
 
 Searle,  Mr.  William,  ditto 
 
 Sharp,  Daniel,  Efq.  Godalmin 
 
 Shepheard,  Mr.  Stephen,  Hackney 
 
 Silver,  Mr.  William,  Havant,  Hants 
 
 Silver,  Mrs.  Ann,  Ifle  of  Wight 
 
 Silver,  Mr.  James,  Bedford-ftreet,  Covent-gaiden 
 
 Smith,  Rev.  John  Pye,  Rotherham,  Yorkfhire 
 
 Silver,  Mr.  Thomas  Temple,  Bifhopfgate-ltreet 
 
 Silver,  Mr.  William,  jun.  late  of  Portfmouth 
 
 Silver,  Mr.  John,  Gofport 
 
 Silver,  Mr.  Jofeph,  Kirpatrick,  Ifle  of  Wight 
 
 Silver,  Mifs,  Mary  Ann,  ditto 
 
 Smith,  James,  Efq.  Colebrook-row,  Iflington 
 
 Snafliall, ,  Efq.  Lewes 
 
 Society  Reading,  Paul's  Head,  Cateaton-ftreet 
 Southgate,  Mr.  Chriftopher,  Hatton-garden 
 Spear,  Mr.  Robert,  Manchefter 
 Stennett,  Rev.  Jofeph,  Bampton,  Oxen 
 Stennett,  Mifs  Eliza,  Wood-ftreet,  Cheapfide 
 Steven,  Rev.  James,  Thornhaugh-ftreet,  Bedford-fqiiarc 
 Stiff,  Mr.  Thomas,  New-ftrect,  Covent-garden 
 Stock,  Thomas,  Efq.  Highbury- place,  Illiugioa 
 Stonard,  Jofeph,  Efq.  Tower-hill 
 
 Stratton,  Mifs ,  Hackney 
 
 Stroud,  Mr.  Benjamin,  Newbury 
 Sumner,  Mr.  Jofeph,  Holywell-ftrect,  Strand 
 
 Ii2 
 
tlST  OF  SUBSCRIBERS^ 
 
 T. 
 
 1  ayler,  Rev.  Thomas,  Kennington,  Surry 
 
 Thompfon,  Rev.  Jofiah,  Clapham 
 
 Tliornthwaite,  Mrs.  Sarah,  ColeBrook-row,  Iflington 
 
 Till,  Mr.  John,  Ifle  of  Wight 
 
 Tooiner,  Mr.  Edward,  Bafingftoke 
 
 Toomer,  Mr.  Jofeph,  Newbury 
 
 Toller,  Rev.  Thomas  N.  Toller,  Kettering 
 
 Towle,  Rev.  Thomas,  B.  D.  Cripplegate-buildlngs 
 
 Travers,  Jofeph,  Efq.  Cannon-ftreet 
 
 Tyrie,  Mr.  David,  Gate-ftreet,  Lincolns-inn-fields 
 
 Tyrie,  Mr.  James,  ditto 
 
 u. 
 
 Unward,  Mrs.  Ann,  Ifle  of  Wight 
 Urwick,  Rev.  Thomas,  Clapharn 
 
 V. 
 
 Valiance,  Mr.  John,  Brighton 
 Vallance,  Mr.  Philip,  ditto 
 Valiance,  Mr.  James,  ditto 
 
 •w. 
 
 XVakeford,  Williarw,  Efq.  Andover 
 
 Walker,  Sayer,  M.  D.  Charterhoufe-fquare 
 
 Walker,  Jofhua,  Efq. Clifton,  nearRoiherham,  four  copies 
 
 WalkerJonathan,Efq,Ferham,  near  Rotherhain,  two  copies 
 
 Walker,  Mrs.  — — •,  Mafborough,  near  Rotherham 
 
 Walker,  A4ifs  Surnn.Hammerfmith 
 
 Wall,  Rev.  William,  Floxton-fqriare 
 
LIST  OF  SUBSRIBERS* 
 
 Waller,  Mr.  Robert,  Godalmin,  Surry 
 
 Walfh,  Mr. ,  Three  per  Cent.  Confol.  Office,  Bank       - 
 
 of  England 
 Ward,  Mrs.  — --,  Hitchin,  Herts 
 Ware,  James,  Efq.  New  Bridge-ftreet,  Blackfrlars 
 Waflibourn,  Rev.  Daniel,  Wellingborough,  Northamp- 
 
 tonftiire 
 Watfon,  Mr.  Jofeph,  Highbury-place,  Iflington 
 Watfon,  Mr.  Richard,  Lower-ftreet,  Iflington 
 Webb,  Rev.  JoQiua,  Hatton-garden 
 
 Wellford,  Mrs. ,  Towner  Dock 
 
 Whitaker,  Mr.  J.  Macclesfield,  Chcfhire 
 Wigney,  J.  Efq.  Brighton 
 Wilkes,  Rev.  Matthew,  Old-ftreet 
 Wilkinfon,  Mifs  Rebecca,  Clapham 
 Williams,  Pvcv.  Edwaid,  D.  D.  Rotherham 
 Williams,  Mr.  John,  Holywell-ftreet,  Strand 
 Wilfon,  Jofeph,  Efq.  Highbury  Houfe,  Iflington 
 Winter,  Thomas   Bradbury,  Efq.  Hammerfmith,  three 
 
 copies 
 Winter,  John  Mico,  Efq.  Epfom 
 Winter,  Mrs.  ditto 
 Winter,  Mifs  Mary,  Hammerfmhli 
 Winter,  Mifs  Charlotte,  ditto 
 Winter,  Mifs  Bithiah,  ditto 
 Winter,  Mifs  Martha,  Colebrook-row,  Iflington 
 Winter,  Mifs  Rebecca,  ditto 
 Winter,  Mafter  Robert,  ditto 
 Winter,  Mafter  Thomas  Bradbury,  ditto 
 Worthington,    Rev.    Hugh,    No.    37,    Highbury- place, 
 
 Iflington. 
 
 T.  Gillcf,  Printer,  Salilbjiry-fquaie,  Fket-ftreet. 
 
k. 
 
i 
 
 -Sff^^ 
 
 ^..^:■:^^r9^