^''mm:. M ••^« >^% iiy-y^^ Stom t^e feifitari? of (pxofcBBOx ^dinuef (BXiffer in (J)[lemor|? of 3ubge ^amuef (Qtiffer QBrecfetnribge ^reeenfe^ ^2 ^amuef (Qtiffer QBrecfetntibge £ong to t^e feifirate of (Princeton C^eofogicdf ^eminarg S^ E R M O N S ON VARIOUS IMPORTANT SUBJECT IN THREE VOLUMES. -.: j^- - ■ V^ - By J OHN YOUNG, D. d: MINISTER OF THE GOSPEL IN HAWICK. THE SECOND EDITION. V O L. III. EDINBURGH: PRINTED BY GEORGE CAW; AND SOLD B^ .L £C BRACFUTE, J. FAIRBAIRN, AND J, WATbON,& CO. EDINEURCH. r. NIVEN, AND BRASIJt & R£ID, GLASGOW ; ANU VERNOR & HOOD, LO-NDON. M.UCC.XCVII. CONTENTS. SERMON I. The duty and advantage of maintaining unanimity and peace in the church. A Synod Sermon. - Page i 1 Cor. xiii. ii. Be of one mind\ live in peace ; and the God of love and peace fuall he with you . SERMON II. The charadler and work of gofpel miniflers. An Ordina- tion Sermon. - - 57 1 Cor. V. 20. Now thefi we are amhajfadors for CJjrifc^ as though Ghd did hefeech you by i/s^ vje pray you, i:i Chrfl's fead^ he ye reconciled unto God. S E R ?.; O N III. Stedfaftnefs in the caufe of Chrift recommcLdjd. A Synod Sermon. - - .'07 Rev. ill. II. Behold I come quicJciy ; hold that fjjl' winch thou ha Pc. Ut no man takr' ihv crown. ^j'l 7 S ERMON IV. The Saving Arm of v.-od a fure defence to- the Church of Chrifl, againfi: all iier enemies. - 153 Ifa. xxvi. I. We have a frcng city : Salvation will God ap- point for walls and bulwarks. SERMON V. An abundant blefTing ptomlfed to t]^.e churc:i upon !.. . i^ - -ritual provifion. An Admiiuon Sermon. - J91 Pfal. cxxxii. 15. / will alundanily hlefs herpromflon. SERMON ^'I. The foundation of the Chriftian's hone - 223 Rom. viii. ^/i, Ke. that J pared not his oun Son; hut dd'ivered him up for us oil ; how Jhall he not aJfo with him freely give us all things F iv CONTENTS. SERMON VII. The blall of the gofpei trumpet, the leading mean of gather- ing finners to Chrift. - - page 261 Ifa. XKvii. 13. /« that day the great trumpet JIj all be bloivn; and they Jh all co7ne that were ready to perijh in the land of AJIyria, and the outcafts in the land of Egypt ; and Jhall worjhip the Lord in the holy mount at Jerufale?H, SERMON VIIL ' The mourners in Zion charaderized. , - 296 Ifa. Ixi. 3. I'o appoint unto them that mourn in Zion^ to give Jinto them beauty for aJJjes, the oil of joy for mourning, and the garment of praife for the fpirit of heavinefs, SERMON IX. The mourners in Zi^n comforted. - 324 From the fiune text, S E R M O N X. God's great defign in mens falvation. - 351 Eph. ii. 7. T^hat in the ages to coj7ie^ he might fjew the ex~ cccding riches of his grace, in his kindnefs towards us, through Chrifl Jefus, S E R M O N Xt. The manner in which Chridians are faved. - ■ 382 Eph. ii. 8. By grace are ye faved, through faith, and that tiot of yourf elves, it i? the gift of God, SERMON XIL The influence of faith upon the Chriftian's walk. 415 2 Cor. V. 7. We walk by faith, not by fight, SERMON XIII. Holinefs inculcated on gofpei principles. - 459 2 Cor. vii. 1. Having therefore thefe promifes, dearly beloved, let us cleanfe our/elves from all filthinefs of the fiejlo and fpirit, perfeBing holinefs in the fear of God, SERMON I. The Duty arid Advantage of Maintaining Vnani-^ mity and Peace in the Church. Preached at the opening of the General Associate Synod, at Edinburgh, the third day of May 1791. 2 Cor. xiii. 11. ■BE OF ONE MIND, LIVE IN PEACE; AND THE GOD OF LOVE AND PEACE SHALL BE WITH YOU. IT is juft five and twenty years fince a Sermon was delivered in this place on an occafion fimilar to this, by a fervant of Chrift, who, I truft, is now entered into the joy of his Lord, tending to recommend peace • and harmony in the Church, from that text, Eph. iv. 3. Endeavouring to keep the unity of the Spirit^ in the bond of peace. The fituation of matters in this Con- gregation, as well as fome other things then depend- ing before the Synod, made fuch a difcourfe, at that time, feafonable. And it is known to all who wifh well to the Seceffion Teftimony, — alas I it is too well known to thofe who wifh for its burial, that there are circumflances among us at prefent, which Igudly call Vol. III. A * out 2 The Duty and Advantage of our attention to the fame fubje^l. Indulge me, there- fore with a candid hearing, while I endeavour to point out the duty incumbent on us all in this refpecl; and the encouragement that we have to the diligent per- formance of that duty, as fet before us by the Spirit of God, in thefe words, Be of one mind, live in peace ; and the God of love and peace /hall he with you. Ill the beginning of this chapter, the Apoille threa- tens, that as he expeded foon to be at Corinth, he w^ould exercife his apoftolic authority, in correding, with all due feverity, fuch members of that church as continued obflinate in their adherence to thofe cor- < ruptions that had been introduced among them foon after he left that place. He points out to them their moft proper courfe to prevent the difagreeable necef- lity of fuch feverity ; and then concludes the epiille, in his ufual manner, with proper falutations. This verfe is the firft of thofe in which the conclu- lion of the epiflle is contained : And in it we find three things deferving notice. I. A parting valedidion: Filially, brethren, fare- well. He addrefles them as brethren, to intimate, that though he bore the authority of an apoftle of Chrift, yet, in the exercife of it, he was Itill influenced by a tender love to them, as members of the fame fpi- ritual family, and heirs of the fame everlafting inheri- tance with himfelf. They who are honoured to bear office in the church, are not lords over God's heritage, hut fhould be enfamples to the flock. And in all their adminiftrations they ought not only to be influenced by a principle of love and faithfulnefs to Chrift, their Mafter, but alfo by a principle of fraternal affedion to the fouls committed to their charge. The Maintaining Unanimity in the Church. 3 Tlie word which we rendcY farewell, fignifies pro- perly to rejoice ; and therefore fonie have coniidered it as exprelTive of an exhortation to the habitual ex- ercife of that fpiritual gladnefs, and joy in the Holy Ghoit, which is, at the fame time, the duty and the privilege of all that are partakers of the heavenly call- ing. But, as in this fenfe it coincides with another ex- hortation, in a following part of the verfe, and as the word is ufed, both by facred and profane writers, as a form of falutation, it appears that our tranllators have given its true meaning. " To conclude, my brethren, *' it is my fincere delire and prayer to God, that you ** may (lill enjoy all fpiritual and temporal profperity, " that every ground of fanclified joy and gladnefs may " remain and abound with you, and that you, being *' duly feniible of the kindnefs of God tovv^ards yoii, " may continually rejoice and be glad in him." II. A parting advice, and it coniifls of four parts. I. He advifes them to he perfedl. Every careful obferver of the prefent flate of human nature, may readily fee, as the Pfalmifl David did, an end of all perfe^ion here. But, though abfolute perfedlion can- not be attained in this life, godly iincerity, which is evangelical perfection, may. And in the continual ex- ercife of it, every genuine Chriftian fliall, in a little, be made abfolutely ^f a/^'^^ in every good work^ to do God's will. Some obferve that the original word here ufed, properly lignifies the redudion of a dillocated bone. One of the leading abufes that had prevailed in the Corinthian church was, that there had been a- nimofities and divilions among them *. By reafon of thefe, the myilical body of Chrift, in that place, was A 2 become * I Cor. jii.'lS, 4 1'he Duty and Advantage of become like the natural body of a manwhofe bones are out of joint. Such a man muft not only feel much pain, but muft alfo be incapable to move himfelf, or perform his ordinary fundions. In like manner, when fadlions and divilions prevail in a church, it occalions much uneafinefs and forrow to every genuine member; and it renders it impoffible for that church, or for thofe of her members who take part in fuch divilions, to be duly adtive in promoting the work of God, or to make progrefs, as they ought, in preffing towards the mark for the prize of the high calling of God in Chrifl Jefus, To remedy^ this in the Church at Corinth, the Apoftle here exhorts them to he replaced; to return to their due fubordination to, and eonnedtion with one ano- ther; that each in his own place, and the whole body together, might be active and lively in promoting the work of God among them. Or, as himfelf elfe where exprefleth it, that " the whole body fitly joined toge- " ther in Chrift the Head, and compadled by that which '' every joint fupplieth, according to the effedual work- '\ ing in the meafure of every part, might make increafe " of the body, unto the edifying of itfelf in lovef." '%. He exhorts to he of good comfort. All Chriftians, as we have been often warned, may expedt to be fub- ject to various trials, afflidlions, and fufferings, in the prefent world : " through manifold tribulations mufl we "enter into the kingdom." Of thefe trials and afflic- tions, the Corinthians, doubtlefs, had their fliare. But under them all the apoftle exhorts them to he of good comfort. Such an exhortation would have been un- reafonable and abfurd, if Paul had not previoufly itt before thefe Corinthians, in common with other Chrif- tians, * Eph» iv, 1 6. Maintaining Unanimity in the Church, 5 tians, fuch grounds of comfort as were fufficient to ba- lance all their afflidions, and to fill their fouls with holy joy and confolation under them all. — Ghriftianity teaches to renounce the pleafures of fin: it expofes to the hatred of the world, to perfecutions for righte- oufnefs' fake, and to a variety of hkrdlhips, that fiiran- gers to Chrift; find a way to efcape. But, on the other hand, the fcriptures lay open to us an inexhauftible fource of joy and confolation, in the love of God, in the merits of Chrift, in that infinite fulnefs which the Father has made to dwell in him. We may find fuch comfort in the light of God's countenance here, and in the happy profpedl of the full and immediate enjoyment of him hereafter, as may not only fupport us under our heavieft fufferings, but even enable us to rejoice under them " with joy wnfpealcable and full " of glory." The Chriftian, therefore, who gives him- felf up to difcouragement or down-cafting on any ac- count, diflionours his Chriftian profeflion, belies the hope that is in him, and brings up an evil report up- on the land of promife. Of the particulars above mentioned v/e mean to fay nothing further ; intending only to difcourfe a little on thofe that follow, to the end of the verfe. 3. He exhorts to unanimity ; be of one mind. While the minds of men are influenced with different and oppofite views, there muft be a correfponding differ- ence and oppofition in their pradlices. But the word of God, which is the fole and unerring rule, both of faith and pradlice, is one: and every thing that is a- greeable to it muft alfo be agreeable to every other thing that is fo. No two things that are oppofite to one another, can both be agreeable to that rule. And A 3 therefore 6 The Duty and Ad'vantage of therefore, however difficult it may be, in this eftatc of imperfedion, for all Chriftians to have the fame views, it mud be a duty ; unlefs Chriftians have a li- berty to think, and confequently to adl in oppolition to the word of God. 4. To a peaceable difpoiition and demeanor ; live in peace. In all fociety, peace is one of the moft va- luable bleffings ; and the want of it is a fource of the greateft mifery. Where it is wanting, the neareft re- latives, and they who are moft intimately connecled, become mutual plagues to one another. Of fuch va- lue is peace in the church of Chrift, that all her mem- bers are called to pray for it ; and Chrift himfelf, when ^bout to leave our world bequeaths it, as a moft valu- able legacy to his difciples. Surely then, all who would not be found defpifirig his bequeft, or ftriving to deprive themfelves and their brethren of what their ^ying Lord has difponed to them, will be careful and afliduous to cultivate and maintain it. Not only does Paul here exhort the Corinthians to be at peace among themfelves, but in general, to live in peace with all men, carefully avoiding every thing that tended to mar the peace of fociety, or to engender ftrife or con- tention of any kind. III. We have a powerful motive to compliance with thefe exhortations,— fuggefted in the end of the verfe; where, more particularly, we may obferve, i. The character here given of that God with whom Chrift- ians have to do, he is called the God of love ; and the God of peace. 2. What thefe Corinthians might ex- pedl from this God of love and peace, in the way of complying with thefe exhortations ; his gracious pre=. fence with them : He will he with you. Some read thij; Maintaining Unani?nitj in the Church, , 7 this part of the verfe as a prayer or an expreffion of the apoflle's defire; " may the God of love and peace '* be with you." But the greatelt part of interpreters, more agreeably to the original, underftand it as a pro- mife. As the apoftle wrote by divine infpiration, it is to be viewed not as promife of Paul, but of God him- felf. And in it the faithfulnefs of the God of truth, as well as of love and peace, is engaged to the Corinthi- ans, that in this way he would be with them. This epiftle w^as not written folely for the ufe of the church in Corinth, in the days of the apoftles ; but for the ufe of all churches, and of all Chriftians, in all places of the world, to the end of time. Thefe words, therefore, as well as all the reft that was written by divine infpiration of old time, were written for our learning; and ferve to inform all into whofe hands they come, that As it is the indifpenjihle duty of all who profefs the Qhrijlian name to he of one mindy and live in peace; fo in the performance of this dut}\ we may he animate ed hy a firm, ajfurance, that, in this way^ the God of love and peace will be with us. All that is further propofed on the fubjecl at pre- fent, is only fome brief explication of the feveral par- ticulars obferved in the divifion of the words; and then fome fhort application. The firft thing taken notice of in the words, was the exhortation to be of one mind. Now this unani- mity feems to include the two things following. I. An unity iathe judgments of profelTed Chriftians, concerning thofe truths tht are revealed in the word of ^ ne Duty and Advantage of of God, and exhibited to us as the objeds of a divine faith. Many are the exhortations in fcripture, to " fland faft in the faith, to be eftabliQied in the faith, " and even to contend earneftly for it." But it is the fame faith, in which all Chriftians fhould Hand faft, and for which they fhould all contend. It cannot be required, nor allowed, that one perfon contend for one thing, and another for the oppofite, as matter of faith. But in order to that joint contending for the faith which is incumbent upon all Chriftians, it is necelTary that there be firfta joint receiving and acknowledge- ment of the truth : And we muft all be of one judge- ment concerning it. By the folemn vows entered into in the days of our fathers, we are bound to promote and maintain * the * neareft conjundlion and uniformity, in dod:rine,wor- ' Ihip, difcipline, and government, according to the * word of God,' in the churches of Britahi and Ireland : And upon the footing of a teftimony for that unifor- mity is this Synod conftituted. — But to many in this generation, this covenanted unformity, and our tefti- mony for it, are matter of ridicule. They tell us that fuch an uniformity is a thing impoflible in this ftate of imperfedion. While men have different interefts, paflions, prejudices, and modes of thinking, they muft have different and oppofite views. They even tell us that fuch an uniformity, if pradicable, would be hurt- ful; and that we ' may contemplate the hand of Pro- ^ vidence in the different ways of thinking among ' men. Thefe,' fay they * call forth the exercife of rea- ' fon, and lead to the difcovery of truth.' It muft be allowed, that a perfed uniformity, or onenefs of judgment among Chriftiaiis, is very difficult to Maintaining Unanimity in the Church. 9 to be attained, or preferved. Yea, we may farther allow, that in a linning and imperfect ft'ate, it is iin- poffibie. But the fame thing may be faid of every thing that is our duty. Every true Chriftian is fenii< ble that there is imperfedion and fin in every piece of fervice to God that he endeavours to perform: Yet he knows that the law of God requires the utmoft per- feclion of every duty, and forbids tlie leaft degree of every iin. Shall we then give up with the fervice of God altogether, and dellfl from all attempts to do any duty, becaufe we find it impollible to do it perfectly ? Nay, the promife of God fecures that his grace (hall be fuiBcient for us now, to enable us to do every duty acceptably, and that he v/ill gradually " make us per- *' fed: in every good work, to do his will." Let us, therefore, like Paul, " forgetting thofe things that are *' behind, reach forth towards the things that are be- " fore, and prefs towards the mark," even the mark of abfolute perfedion, " for the prize of the high calhng *' of God in Chrift Jefus :" aiTured, that in this way we Ihall at length " be perfed, as our Father who is in hea- " ven is perfed." Thus fhpuld the church in general condud herfelf, as well as every particular Chrillian ; and that in refped of this uniformity as well as in e- very other refped. in this and various other texts in fcripture, fuch an uniformity is required. In other paf fages of fcripture, the fame tiling is promifed of God to the church: See to this purpofe the words of the Spirit of God by the prophet Jeremiah*, " I will give " them one heart and one way, that they may fear me " for ever, for the good of them, and of their children '' after them." And by Zephaniah f , " Then will I " turn * Jer. xxxii. 59. f Zeph. iii.9. 10 n^ Duty and Advantage of *' turn to the people a pure language, that they may *' all call upon the name of the Lord, to ferve him ** with one confent,'' Depending upon thefe,and fuch like promifes, it is the duty of the whole church, and of every individual member according to his place in the body, jointly to flrive, that the whole catholic church, and every particular church, and every one w^hp is a member of any church, may be brought for- ward to a perfedl uniformity, in believing and profeffing all revealed truth, and confequently in a regular obfer« vation of all things, whatfoever Chriil hath command- ed. It will alfo be readily granted, that the over- ruling providence of God may fo manage, and often has fo managed the differences of opinion that take place a- mong Chriflians;— -yea, and all the different feds and parties, into which the Chriftian church is divided, as that they may ilTue in the difcovery of truth. We know that fome of the gre^tell injuries that ever were done to the dodlrine of free grace, which is the cardi- nal dodrine of the Chriftian religion, have iffued, even in our own day, in as clear a difplay of that dodlrine as ever any church enjoyed fince the days of the apof- tles : For it is the glory of God to beat down the bul- warks of Satan's kingdom, by thofe very weapons which are wielded in their defence ; and to promote the kingdom of his dear Son by means of thofe ef- forts which enemies; ufe to overturn it. Thus the pro- pagation of errors ifi the church, hath often iifaed in the further difcovery and eftabliiliment of the truth, and the grolTeft fins into whicli Chriftians are permit- ted to fall, are made, at leail, the occafion of their fur- ther progrefs and eilabHfliment in holinefs. But will any Maintaining Unanimity in the Church. ii any perfon venture to fay, that fm ought to be toler- ated in the church, as a mean of promoting holinefs ; or that error fhould be propagated, in order to the difcovery of truth? Jull as abfurd it is to fay that dif- ferences in opinion about divine things are to be al- lowed for fuchapurpofe. Indeed it is faying the fame thing; for every opinion about matters of faith, that is different from the truth, is error; and to allow fuch opinions is to tolerate error in the church. We would not be millaken, as if we meant that thofe differences of judgment, or even the groflefi er- rors in divinity, were to be fuppreffed by the force of penal laws, or of corporal puniihments. Nay, *' tlie *' weapons of our war fareare not carnal; but mighty, " through God, to the pulhng down of iirong holds*." The fupprefiion of herefy belongs not to the civil ma- giitrate, milefs it be fuch herefy as is prejudicial to civil fociety; but to the judicatories of the church. And it is to be accomphfhed only by a regular exer- cife of the keys of the kingdom of heaven, which Chrifl: hath committed into their hands. Exhibiting the truth with clearnefs and preciiion to all, admo- Tiilhing and reproving thofe that are in danger of fall- ing from their own fledfaflnefs, and calling out of her communion thofe who are obffinate ; thefe are the means, and the only means, by which this unanimity or uniformity in the church is to be maintained. Neither can it be expeded that all the members of every church fhould be perfectly of one mind, on e- veryfubje6l,-~Chriflians are not prohibited the culti- vation of natural knowledge ; and on all fubjeds of |bat kind each may have his own judgment, without didui'birjg * 2 Cor. X. 4. 1 2 'Ji'be Duty and Advantage of diflurbing the peace of the church. Befides the things which Chrill himfelf has commanded, and which all members of the church fhould obferve with all flridt- nefs, there are matters of expedience and common order, which he has left to be regulated according to the rules of prudence and decency, and the ufage of other focieties. A diiference in judgment in relation to thefe things is no tranfgreffion of this exhortation. Nor is it tranfgrelTed when different perfons have dif- ferent views of the fenfe of a particular paffage of fcripture, while both are agreeable to the analogy of faith. In thefe, and perhaps in various other refpeds, Chriilians may be of different rninds, without preju- dice to tlie communion of faints; but with regard to all matters of faith and duty, as fixed and determined hy the v/ord of divine revelation, it is of abfolute ne- ceiHty to the peace and edification of the church, that ive all be of one mind. 2. This unanimity includes an uniform and con- ilant attention, in all the members of the church, to one and the fame thing, as the end of all theif endea- vours. This, fome critics obferve, is the moft proper meaning of the original word here ufed. Literally it may be rendered, " mind the fame thing." As the fpedators at a public fhow have all their eyes intent upon the fame objed; or, as an attentive audience, during the delivery of a public difcourfe, have all their minds attentive to the fame thing, each following the ipeaker as he goes along; fo all Chriftians, being mem- bers of one body, partakers of one hope, and endued with one Spirit, fliould have their minds habitually in- tent upon one and the fame objedt. The men of the n'orldjike Martha, are" cumbered about many things; " but Maintaining Unanimity in the Church, r^ *' but one thing is needful :" That one thing every genuine Chriftian has chofen, as the " good portion, " that fhail not be taken from him.'" God himfelf is the portion, Chriftian, whom your foul has chofen. On him your meditations are fweet; to him your thoughts return, as to the only reft of your foul, as iocn as you Und yourfelf at liberty to follow the habitual bent of your inclination, And his glory you have in your eye, as the ultimate end of all your adions. This, at leaft, ought to be your manner; and as far as it is not fo, you acl inconfiftently with your oAvn charadler, as well as with the exhortation in the text. There is a generation in thefe perilous times, who deny that the glory of God is the ultimate end of his own adlions, or fliould be the ultimate end of ours. * It is unworthy,' they fay, ' of a Being of infinite per-^ ' fedion, and of infinite beneficence, to take fo much * pains to make a vain difplay of his own perfedlions * to his creatures, w^hile he can derive no advantage ' from the opinion they have of him. It is therefore * much more confonant to his nature, and gives a much * more noble idea of him, to confider the happinefs of ' his creatures as the ultimate end of what he does.^ But how long will vain men pretend to be wifer, in the matters of God, than God himfelf; or to be bet- ter judges than he is of what correfponds to his nature? The fcriptures every where afture us, that his own glo- ry is the ultimate end of all his works. It was his end in the work of creation; for '' he made all things for " himfelf:" It was not the happinefs of his creatures abfolutely confidered, for he made " even the wicked '' for the day of evil *." It is the end of the works of Providence * Prov. xvl. 4. 14 ^he Duty and Advantage of Providence, and to that end they are nobly adapted ; for " the heavens declare the glory of the Lord, and " the firmament fheweth his handy-work*." It is the great end of the work of redemption ; for this is the end for which " v/e have obtained an inheritance," as well as for which we were " predeftinated according to ** his purpofe, — that we fhould be to the praife of his " glory -{-." To fay that this end is unworthy of God, after God himfelf has afTured us that this is his end, is to fay that God ads inconfillently Mdth himfelf; which is the fame thing as to fay that God is not. As this is God's great end in all that he does ; fo it Ihould be our ultimate end in all that we do, whether of a religious or of a fecular nature. " Whether there- •' fore ye eat or drink, or whatfoever ye do, do ail to •' the glory of God 'j; ." We can add nothing to his ciTential glory: himfelf can add nothing to it; for he cannot be more glorious than he is, and was from all eternity. But our continual aim fhould be, above all things, to maintain in ourfelves, and, to the utraoft of our power, to promote in others, a fenfe of his infinite glory. This is to glorify him declaratively. And in this fenfe, not being "our own, but bought with a price," we lie under indifpenfible obligations to '* glorify God " in our bodies and in our fpirits which are his." Subordinate to the glory of God, there are various ends, which we ought to keep always in view : And among thefe we may lawfully attend to our own hap- pinefs. Though God has not made the happinefs of his creatures his ultimate end, in preference to his own glory; yet he has an eye to the happinefs of rational creatures in his dealings wdth them ; and has made fuch * Pfal. xix. I. t Eph. i. u, 12. t i Cor. x. 31. Maintaining Unanimity in the Church, 1 5 fach provifion for it, that a happinefs adapted to its nature is fecured to every individual that has not for- feited it by finning againft him. Even for finners of mankind he has made fuch provifion, that every one of them is refiored to happinefs as foon as they are re- fl:ored to a capacity of being adive in promoting his glory. And fo intimately has he conncded his own glory and his people's happinefs, that every thing which promotes the one of thefe ends, and irr proportion as it does fo, promotes the other alio : and every thing that is prejudicial to the one mufl be proportionably hurtful to the other. In attending, therefore, to the glory of God, we may and ought to mind alfo our own happinefs. And not only our eternal happinefs, but even our temporal interefi, as far as it is confident with the other. But v/e fadly miilake, if our own interefi, fpiritual or temporal, is preferred to the glory of God; or if we tliink to promote our own happinefs by any thing that tends to his difiionour. Neither ought any Chrifiian to confider his own in- terefi as the higheft of thofe ends that he fiiould have in view, in fubordination to the glory of God. We are all but members in particular, of that myftical bo- dy, whereof the Lord Jefus Chrift is the Head : And furely the interefi of no particular member Ihould be preferred to that of the whole body. Hence David refolved to " fet Jerufalem above his chiefefi joy." And every real friend of Chrift will be of the fame'difpofi- tion. The public interefts of the church are thofe of her King and Head : and the man who prefers him- felf to the pubhc body, is guilty of minding " his own ".things," to the negled of the *' things that are Jefiis " Chriit's." Though it is little that perfons in a pri- vate i6 1'be Duty and Advantage of vate flation can do for the public interefts of Chrifl and the church, every one has fomething in his power; and that httle fliould not be wanting. Two mites from one that has no more to contribute, are more accept- able than the large contributions of thofe who have abundance. And they who can do little for the pub- lic intereft, may have it in their ppwer to do much a- gainfl it ; fo that in guarding againft all that may be hurtful to it, lies a great part of what mod Chriflians can do for it. And furely he is no Chriflian who wiil-^ ingly allows himfelf in hurting it. Nor is it enough that every Chriftian keep thofe ends in view, and that in their proper fubordination ; it is further necefiary, that there fliould be an uniting of the endeavours of all to promote them. Not only is every individual to ftrive, but each muflflrive in his own place, and all nixx^Jlrive together for promoting them. A regular army, when every one keeps his rank, and all prefs upon the enemy with united force, can do much more than a confufed rabble, confiding of the fame number of men, fighting without order or fubordination. It is therefore of importance, that '* they that fear the Lord /hould fpeak often one to " another," confulting how they may mbft effedually exert themfelves for the common interefi:. Every one fliould be helpful to his neighbour, in what is incum- bent upon him, without negleding what is required of himfelf. And as all Chriflians are partakers of one and the fame Spirit, the whole church, like a body animated by one foul, ought to concur in the moll ftrenuous and unremitting endeavours to promote the fame end. While we all keep the fame end in view, it is like- wife .Maintaining Unanimity in the Church. 1 7 wife of importance, that we all pay due attention to the means by which it may be moft efFedually pro- moted ; and that we all employ the fame means, or means correfponding with one another, for that pur- pofe. As the word of God has pointed out the end to which all our joint endeavours fhould be direded ; fo by it we mufl alfo be regulated in the choice of the means we make ufe of. It is vain to exped that God's glory will be promoted, or the good of his church, or of any individual member, — by any thing which the law of God has prohibited. And even in the ufe of lawful means, unlefs there is a proper concert among thofe who ufe them, and a proper connedion between the means themfelves, that every one employs, one may ealily deftroy what another builds up ; inftead of fur- thering, we may mutually impede one another; and the work of God in the church may be managed with as much confulion, — and therefore with as httle fuc- cefs, as the building of Babel. So neceflary is it that we all mind the fame thing. The other exhortation in the text is.to live in peace. The word, in the original, is one. Some render it be peaceable, others, with more emphafis, he peaceful. Peace is one of thofe things of which every man has fome knowledge, but which no man can eafily define. It is a bleffing fo valuable, that, in fcripture, it is often put for all happinefs. Go in peace, is go and be hap- py.- And when our Lord falutes his difciples in thefe words, Peace be unto you; he thereby expielTes a wiQi that all happinefs of every kind might attend them. When the value of this bleffing is confidered, and thq mifery arifing from the want of it, one would think, no rational mind would need any other incitement to Vol. in. B * cultivate 1 8 The Duty and Advantage of cultivate it. Yet, alas! how little of it is enjoyed in this world; and, how few are really difpofed to feek after it I Sin having marred our peace with God, and put the weapons of rebellion againfl him into our hands, — has likewife fet every man at variance with his neighbour, — and the charadler of Iflimael is juftly applicable to every man in a natural eftate ; *' his hand *' is againfl every man, and every man's hand againfl " him." Ever fince nations and kingdoms had a be- ing, nation has been " riling up againfl nation, and ** kingdom againfl kingdom." For the veriefl trifles are ftreams of human blood every day fhed ; and per- haps there never was a time, fmce the days of Nim- rod, when all the world was at peace. The Jews, at the time of Chrifl's appearance among them, were looking for a Meffiah that fhould fubdue all their enemies, free them from the yoke of the Ro- mans', and at length give them vidory and peace on every iide Even his difciples were never perfedlly v/eaned from this vain hope, till the down-pouring of the Spirit after his afcenfion; though himfelf had warned them in thefe remarkable words, " Think not " that I am come to fend peace on the earth, 1 came " not to fend peace, but a fword. For I am come to •*' fet a man at variance againfl his father, and the " daughter againfl the mother, and the daughter- in- *' law againfl her mother-in-law : and a man's foes *' Iball be they of his own houfehold*." He furely does not mean that this was the dired end, or effed of his coming ; but it was a confequence that, through the corruption of men, natively followed upon it. No fooner is a perfon made a genuine difciple of Chrifl, than the world begins to hate him. Even the ties of natural relation are notfufficient to reflrain them from fhewing * Mat. X, 34,-36. Maintaining Unanimity in the Church. 19 ifiiewing their enmity, to the marring of his peace. And mod of the followers of Ghrift have reafon to complain, as David, '* My foul hath long dwelt with *' him that hateth peace. I am for peace; but when " 1 fpeak they are for war *." This is not our heavieft complaint. With the ha- tred of the world Chriilians may lay their account. To have war with the feed of the ferpent is no difap- pointment. But, alas I how feldom are they at peace among themfelves? The church had not been five years planted at Gorinth, when there began to be con- tentions, factions, and diviiions among them. There were wars and fightings among the Chriilians of the difperfion when the Apoftle James wrote his epiftle to them. And in every place where the gofpel of peace is publifhed, Satan, taking advantage of the remain- ders of corruption in the members of the church, ^1- deavours to fow the feeds of animofity and flfife. He has too much fuccefs often, even with the molt emi* nent fervants of Chrill. Between Paul and Barnabas the contention rofe once fo high, and that about a ve- ry frivolous matter, that they were obliged to part. And among ourfelves, in the Secelfion Church, what fatal inftances have there been, what fatal inftances are Hill fubfiiling, of the mournful prevalence of a contentious and divifive fpirit? In many cafes Chriil- ians have aded as if the fending of a fword on the earth had been the real end and defign of Chrifl's coming ; and as if the followers of Chrill were to be dillinguilh- ed from all others, by the keennefs of their refent- ments, and the peculiar degree of bitternefs with ■ which they manage their oppofition to one another. Yet the Mafter whom we profefs to ferve is really B 2 " the * Pfalm cxx, ult. ao The Duty and Advantage of " the Prince of Peace." His God and Father is the God of peace. His covenant is a covenant of peace. His gofpel is the go/pel of peace. By his blood he has laid the foundation of our peace with God. He has " abolifhed the enmity" that was between Jews and Gentiles, " for to make in himfelf of twain one new " man, fo making peace." His peace he bequeathed to his followers, when about to leave them, as was hinted above. By his own mouth he commanded them to " be at peace among themfelves." His Spi- rit, by the mouth of an infpired apoftle, enjoins us to " follow , peace with all men, and holinefs, witlji^ut " which no man Ihall fee the Lord*." Peace, or a difpoiition to cultivate peace is enumerated among the fruits of the Spirit; as " hatred, variance, emula- " tions, wrath,.ftrife,feditions, envyings, and murders," which are all oppolite to this difpoiition, are among the " works of the flefli -f*." A bleffing is pronounced upon the peace-makers J. For the peace of Jerufa- lem we are called to pray ^, and if we are real mem- bers of the church, we will readily obey that call ; but furely we mock God by fuch a prayer, if we al- low ourfelves in any thing that tends to difturb her peace. If all this is true, and who can deny any part of it ; whence comes it that wars and fightings, ani- mofities, fa(ftions, and divifions are fo frequent in the church? Surely " thefe things come not of him that " hath called us." They are the fad arid mournful ef- fedlsof thofe " lufts that war in our members." Many, alas! obtain memberiliip in the vifible church, who are llrangers to the Spirit of peace ; and Satan, the fpirit that flill worketh in them, employs them as fire- brands, to kindle the flames of difcord in the church. The * Heb. xii.14. t Gal. v. 20,^22. X Mat. v. 9- f P^- ^xxii. 6, MaiJitaining Unanimitj in the Church, 21 The" bed of Chriftians have ftill much corruption re- maining in them; and, under its baneful influence, even they may ad: the part of incendiaries, and rob both themfelves and their brethren of th6 valuable blefling of peace. And the fame paffions which inili- gate us to break the peace, prevent our knowing or believing that we do fo. When contentions arife, each one lays the blame upon another, and pretends to be for peace, while his neighbour is for war; though every unconcerned fpedlator is convinced that both are to blame. It is true that peace, ev^en the peace of the church, may be bought too dear. We are commanded to '' buy the truth and not to fell it * ;" and if we fell it even for peace, we make a fooliih bargain. But how often do we find truth in mens mouths, — when there is nothing in their hearts, as the ground of their contendings, but their own pride and rancour? How often do they pretend to plead only for truth, while it is plain to every impartial on-looker, that truth has nothing to do in the caufe?*— In following peace, we are alfo called to follow holinefs ; and if both cannot be attained, we may cheerfully give up with peace, that hohnefs may be preferved. The man who /Irives to maintain peace at the expence of holinefs, ads in a veryprepolterous manner. He fets himfelf at war with God, that he may enjoy peace with men ; and even that peace which is fo obtained, being without any folid foundation, muft needs be fhort-hved. Thus both truth and holinefs fhould be maintained, even at the expence of peace ; and when we are deprived of peace on account of our adherence to thefe,the breach of peace cannot be imputed to us, but to thpfe that B 3 endeavour * Proy. xxiii. 23. 22 ^he Duty and Advantage of endeavour to draw us afide from thefe. But, except- ing thefe two, I know of nothing that we ought not to give up with, in order to maintain peace. The gratification of pride and humour fliould never be mentioned in comparifon with it. I know how ready mens humours are to get into their confcience, or ra- ther how ready men are to miftake humour for con- fcience. But when the book of confcience comes to be finally opened, as many things will be found writ- ten in that book, that we little dream of now ;> fo, I ^m perfuaded, it will be found that many things were never written there, which we now confider as occu- pying much room in it.— Our own perfonal intereft Ihould never be laid in the balance with the peace of the church. What the apoflle fays about going to law, may be applied to every other mode of conten- tion or litigation, " Why do ye not rather take wrong? *' why do ye not rather futfer yourfelves to be de^ *' frauded* V Had Chrift no meaning at all in that part of his memorable fermon upon the mount," I fay " unto you, that ye refill not evil ; but whofoever ** Ihall fmite thee on the right cheek, turn to him the ** other alfo. And if any man fue thee at law to take *' away thy coat, let him have thy cloke alfof?" What* ever yQu lofe, or give up, for the fake of peace, you may fatisfy yourfelf with the anfwer that the prophet gave to t\je king of J\jdah in another 'cafe : ♦' The ** Lord thy God is able to give thee much more than " thisj." Our reputation, dear as it is to every ge- nerous mind, muit not come in competition with the peace of the church. When Shemei loaded David with the bittereit reproaches, and even with horrid curfes, be would not fuffcr juftice to be executed up- on * I Cor, vi. 7, f Mat. v. 59, 40. X 2 Chron. x^sv. 0, Maintaining Unanimity in the Church, 23 on the the traitor, left by that means fuel fliould be adminiftered to the flames of difcord ah'eady kindled in Ifrael ; but cheerfully committed the vindication of his charadler to God, and faid, " Let him curfe, for *' the Lord hath bidden him." Our perfonal fafety, or even our life ihould not be efteemed too precious to be hazarded for the public peace. It is a common maxim, that the end of all war is peac^. Upon this maxim, how many thoufands are every day hazarding their lives, and lofing them, to procure an honourable peace for their country? Is not the city of our God the Chriflian's country? And is there any reafon why it fhould be lefs dear to us, than the particular fpot of the earth where we were born, or the civil fociety there fubfiiling ? How inexcufable then mud they be who will not give up with their own opinion in mat- ters of indifference or of mere expediency, — who will not yield to their brethren in the fmallefl matter, nor acquiefce in any meafures of which themfelves are not the authors, to preferve the peace of the church? Can the peace of God dwell in their hearts, who feeni to take pleafure to dwell in a fire of contention, and in blowing up every fpark, till they be in danger of railing a general conflagration in the kingdom of the Prince of peace ? * Since peace in the church of God is a matter of * fo much importance, by what means is it to be main- * tained ? Or what fhall we do that we may comply * with the exhortation in the text, and hve in peace?' —The queftion is of importance, and deferves a ferious anfwer. The foundation muft be laid in peace with God through Jefus Chrift. Without this we can have no folid peace w^ith any creature; and leafl of all with thofe who bear God's image. The enemies of God, whatever 24 The Duty and Advantage of whatever their preteniions or appearances may be, will ftili be " hateful and hating one another." As a happy fruit of this, we mud cultivate inward peace in our confciences. The man who is not at peace with hirafelf, will ealily find occafions of quarrelling with others, and of venting upon them that chagrin, of which himfelf is the proper objedl. We mult ftudy relignation to the will of God; the man who indulges himfelf in difcontentment with his lot, often pours out upon thofe around him, that rancour which he dare not, in adired manner, exprefs againft the providence of God. We muft cultivate in our own minds, that love to one another, by which the difciples of Chrift ought to be diftinguiflied. The proverb is as true now as it was in Solomon's days, " Hatred ftirreth up " ftrife ; but love cpvereth all fins*." Did we fo love one another as to fulfil the law of Chrilt, Satan him- felf would find it beyond his power fo mournfully to difturb our peace. We fhould carefully guard againfl all that may tend to mar the peace, or to fow the feeds of difcord. Whatever ftep we have a-mind to take, we iliould v previoufly aik ourfelves, not only whether it be lawful or not, but whether it be expe- dient : Whether it is like to give offence to any of our brethren, or be a bar to that concord which ought to fubfifl: between them and us ; and let us avoid gi- ving offence, as we would efcape the wo denounced againft thofe by whom offences come. If we find, upon reflection, that we have given offence, let us ne- ver be afiiamed to acknowledge it, and fo to remove the ftumbhng-block that we had laid in our brother's way. " Confefs your faults one to another," fays the Spirit of God f, " and pray one for another, that ye " may * Prov. X. 12. -I- James V. 16. Maintaining Unanimity in the Church, 25 •• may be healed." If we have been offended by any of our brethren, or if they have done any thing to mar the peace, let us cheerfully and readily forgive them; " knowing that ourfelves alfo arc in the body." 1 knovv^ how often it is pleaded, that we are only called to for- give an oifendiiig brother, when he returns and fays, I repent. But, though his doing fo fliould be an ad- ditional incitement to forgive him ; yet I know no place of fcripture that prohibits us to forgive him un- ie£s upon that condition. On the contrary, there are many, where forgivenefs is abfolutely inculcated, with- out any fuch lin:itation. We have known many in- llances, where peoples iniifcing upon fucli a condition has effeclually prevented the reiloration of peace. We have known other inftances, v/here the not infn'ling upon that condition has afforded much invvard peace upon refledion, as w^ell as contributed much to out- ward peace. And I am very much miftaken, if fuch a thing is not warranted by an example that no Chriif- ian will dare to rejed. When Peter had offended his Mailer in the moft atrocious m.anner,by denying him, with oaths and curfes, to his very face ; did he w^ait for an acknowledgment from Peter, before he granted him forgivenefs, or reftored him to his ibrmer place in his love? Did he not, on the contrary, take the firit opportunity, before he faw Peter's face, to fend him an intimation of peace and forgivenefs, by the women who came to the fepulchre, " Go tell his difciples and *' Peter, that he goeth before you nito Galilee ; there " fliali ye fee him, as he faid unto you*." — When, by any means, the feeds of contention have been fown, Ave ought to leave it off, even before it be meddled ifjitb. It will never be fo eafy to leave it off after- wards. ^ Mark xvi. 7. 26 ne Duty and Advantage of wards. Every difference is made wider by every (lep that is taken in the profecution of it. And the refto- ration of peace, the longer it is delayed, becomes e- very day the more difficult. Yet neither this nor any other difficulty in the way ought to deter us from attempting it. However long,diffentions have con- tinued, or however high they have rifen, every one, whether himfelf has been concerned in them or not, fhould account it his glory, as well as his duty,, to contribute to their being taken up. " Blefled," fays our Lord, " are the peace-makers ; for they fhall be " called the children of God *.'* We come now to the fecond part of the text, con- taining the motive by which the apoftle would pre- vail with his Corinthians, and with us, to comply with the exhortations above explained : And, Here it is proper, that we firft fay a few words con- cerning the charadler here given of God, as *' the God " of love, and the God of peace." I. He is the God of love. We cannot now take time to fpeak of the nature of love in general, nor of the feveral fpecies into which it is diflinguiflied. Nei- ther can we fpeak at large concerning the love of God. It ihall fuffice, at prefent, to obferve, that Love is a perfedlion fo elTential to the nature of God, that he cannot fubliil with it. It is fo elTential to him, that though no other perfedlion were fo, or tho', if we may fo exprefs it, the divine elfence were whol- ly made up of love, he could not be more loving than he is. Hence the fcriptures inform us, that " God is *'love-f." Yet love in God is altogether different from what it is in us ; fo that it is but a very faint idea * Mat. V. pi f I John iv. 8. Maintaining Unanimity in the Church. 27 idea that we can have of the love of God from what we feel in ourfelves. Love in us is a paffion, or af- fedion of the mind : We are in fome refped: paffive, as well as adlive, in the exercife of it ; and we feel a kind of pain, as well as much pleafure in it. It can- not be fo with God. He is infinitely above all paf^ {ion. He can be fubjed to no painful feelings. His love, therefore, is nothing but himfelf loving, and en- joying an infinite delight in the outgoings of that per- fection towards the objedts of it. The firft and fupreme objecl of the love of God is God himfelf. It necefiarily muil be fo; for furely a Being of infinite wifdom, as v/ell as infinite love, mufl; love that moft which is moil worthy to be loved. And none can be fo worthy as himfelf. All creatures, that are capable of love, love that moft in the enjoyment of which they look for the grcateft degree of happi- nefs. All the happinefs of the Divine nature is in himfelf; for as he is the fountain of all blelTednefs to the creatures, fo is he infinitely blelFed in himfelf, from eternity to eternity ; and therefore he mufl be the fupreme objedl of his own love. And among the creatures, that muft always be moft an objed: of his love, that is moft hke himfelf. Though he is a God of love, he is likewife a God of juftice and holinefs. In proportion, therefore, as he Joves his own likenefs, he muft hate v^hat is contrary thereto. Hence we are told, that " his foul hates the '* wicked man, and the man of violence *." This be- ing the cafe, all mankind are naturally the objects oi his hatred: and none of us ever could have ftiared in his love but through Jefus Chriih He " being the *' brightoefs of his Father's glory, and the exprefs i- *' mage * Ffalm xi. |. iS 2'he Duty and xidvantage of " mage of his perfon," is alfo the natural objedl of his Father's love. Hence he is introduced as faying con- cerning himfelf, " I was daily his delight, rejoicing ai- rways before him, rejoicing in the habitable parts " of his earth ; and my delights were with the fons of '• men *." The wifdom of God has found out a me- thod of viewing iinners of mankind in Chrift, and fo of extending his love on Chrill's account, to thofe who in themfeives are the jufl objects of his hatred and abhorrence. 1 fay on Chrifl's account ; for though the love of God was not, nor could .be purchafed by Chrift for his people ; yet it w^as equally impoffible that ever it could terminate upon them otherwife than through him. Thus it was that even eledling love fix- ed upon us from eternity ; '* according as he hath cho- *' fen us in him, before the foundation of the world f," And now the love of God to the church, and to her particular members, bears a proportion, not to their -degree of conformity to his image, nor to any excel- lency about them — but only to what Chriil is, to the worthinefs of him through whom it comes to termi- nate upon them. Were it only proportioned to what we are, it v;ould always be changing as we change ; and we would often be in danger of being wholly cut off from any fliare in it. But this can never be ; be- caufe Chrift can never ceafe to be worthy of his love. And therefore, though he miay, and certainly will *' vifit our iniquities wdth rods, and our lins with chaf- ' tifements;" yet we have no reafon to be afi'aid of e- ^x failing under his hatred; for he "■ will not take his " love from him, nor fuffer his faithfulnefs to fail." Thus', wi^h the greateft propriety, is God faid to be, , not "■ prov. viii. 30, 31. f Eph. L 9. Maintaining Unanimity in the Church, 29 not only in himfelf, but alfo to the Qhurch and her members, in Chrift, " the God of love." 2. He is the God (f peace. The word Peace is ufed to lignify a quiet and peaceable difpofition of mind, as well as the fruit of this difpofition appearing in the tranquillity and quietnefs of fociety. In this fenfe it may be attributed to God, with the fame propriety as love. — Men, when at peace with thofe around them, are often ftrangers to peace within themfelves. In Chriitians there is, as it were, the company of two ar^ mies ; grace warring againit corruption, and corrup- tion againfl grace. A more dreadful war is often to be found in the minds of ftrangers to Chrift ; jarring and oppolite lufts fighting againft one another ; the confcience maintaining an unfuccefsful ftruggle againft fin; and the Avhole man rifing in arms againft every motion towards that which is good. No fuch war can ever take place with God. PoflefiTed of unchange- able bleflednefs in himfelf, he enjoys an eternal reft that nothing can difturb. With divine pleafure he contemplates every perfe6lion of his own nature; and " the Lord Jehovah continually rejoiceth in all his *' works together." Equally difpofedis he, (for we muft fpeak of God in the language of men, however inadequate the ideas it conveys;) equally, I fay, is he difpofed to maintain peace with all his creatures. No war was ever begun on his part. Neither devils nor men had ever felt the weapons of his difpleafure, if they had not firft rifen up in rebellion againft him. Such is his love to peace, that after mankind had revolted from him, and when it was eafy for him to have cruflied the whole family, he laid a plan for the reftoration of peace, that is the great mafter-piece of infinite wifdom. So intent was he upon it, that though nothino: 3© ^he Duty and Advantage of nothing could purchafe it but the blood of his own Son, even that infinite expencedid not difcourage him. "Hefpared not his own Son, but /r^'^/)' delivered him •' up for us all ;" that through him we might have •' peace with God, and accefs by faith into this grace " wherein we ftand." The eternal Son of God had the fame love of peace as God the Father. With cheerfulnefs, therefore, he embraced the Father's pro- pofal ; and, when the fulnefs of the appointed time was come, adlually " made peace by the blood of his •* crofs." On this illuflrious footing, he that " creates ** the fruit of the lips" comes, in a gofpel difpenfation, proclaiming " peace, peace to him that is afar off, and " to them that are near." The great defign of all di- vine revelation, and of moll of thofe ordinances by which it is difpenfed, is to prevail with finners to ac- cept, and take the benefit of that method of peace and reconcihation, which God has, in fuch a wonder- ful manner, provided: " And we" have the honour to be *' ambaffadors for Chrift ; as though God did be- " feech you by us, we pray you in Chrifi:'s Head, be ^* ye reconciled unto God." God is likewife the author of all the peace that fub- fifts among men, between nation and nation, and be- tween man and man. — Wars and rumours of wars come from hell, to perplex and deftroy mankind ; but it is God who turns " wars into peace to the ends of " the earth, breaking the bow, cutting the fpear, and " burning the chariot in the fire." — We fay not that the terms of peace, upon which the leaders of nations, or of contending parties agree, are all didated by God ; far from it. They often " take counfel, but not by *' him ; and cover with a covering but not of his fpi- *' rit, adding fin to fin." Bat even when the terms of Maintaining Unanimity in the Church. 3 1 of peace are didated by the corruptions of men, the bleffing of peace is conferred by the bountiful hand of God. As fuch we fhould receive, and be thankful for it. And would to God that the powers of this w^orld w^ould be careful how they throw away that which the hand of God has bellowed. As it is he that gives peace to nations, and other political focieties ; fo, in a rpecial manner, is he the Author of all the peace that the church at any time enjoys. — Our wars and fightings come of our own lulls ; but he alone it is that can *' blefs his people with peace." He has pro- mifed to do it : we are warranted to promife upon his head, and fay, " Lord, thou wilt ordain peace for us." Let us earnellly and confidently aik it of him, even when our own endeavours, and thofe of our brethren, to obtain it are ineffedual: and let us ever bew^are of afcribing to him any of the mournful interruptions of it, or charging them upon him; "for God is not the au- *' thor of confufion, but of peace in all the churches." As he is the God of peace, he is alfo, in a fenfe, the God of war; " the Lord of hofls is his name." The armies of heaven and earth are fubjecl to his w^ilL When \vars and confulions take place in the v/orld, he over-rules them all to his own glory, and the good of his church. Even the armies of thofe heathen princes that have been the fcourges of mankind, w^ere always under his control ; and he. has often employed them, though they knew it not, both as the inllru- ments of his jufl difpleafure- againfl a rebellious peo- ple, and as the inflruments of his mercy and goodnefs to the church. *' The AfTyrian," on the one hand, was " the rod of his anger: andtht ilafFin their hand " was his indignation. He fent him againll a hypo- " critical nation, and againll the people of his wrath *'did 32 The Duty and Advantage of " did he give him a charge *." On the other hand, he " held the right hand of Cyrus to fubdue nations be- " fore him : he girded him, though he had not known " him ; that he might build his city and let his cap- " tives go freef ." The people of God are engaged in a conllant warfare," againtl principalities and pow- " ers, againfl the rulers of the darknefs of this world, " againll fpiritual wickedneiTes in high places." In this warfare we may depend upon his alliftance; and, though he may fuffer us to be foiled on fome occa- lions, he will be fure to make us " conquerors, and '* more than conquerors" at the laft. But, though in this fpiritual warfare we m^ay de- pend upon him as the Lord of holls ; yet in our con- dud towards one another, we ought ftill to have refpedl to his authority, as the God of love and peace. As thefe are elTential perfedions of his own nature, he ftamps an image of thefe perfedlions upon every per- fon w^hom he brings among the number of his people. He takes pleafure in thefe fruits of his Spirit about them. As he ftridly commands us to love one ano- ther, and to live in peace ; he gracioully accepts, and takes pleafure in our endeavours to obey that com- mand. He is juftly provoked to anger by our animo- iities and contentions. But he gracioufly dwells with us, when our condud: towards one another proves us to be the genuine children of the God of love and peace. This leads us to The lall thing obferved in the text; namely, What* Chriftians may exped from this God of love and peace, in the way of complying with thefe exhortations ; he will be \Yit\i them. The * Ifi. X. 6. t I^a. xlv. I, 5, 15. Maifitaining Unanimity in the Church, 33 The elTential prefence of God is not, — cannot be li- mited to any place, nor reitridled to any creature, or any particular rank of creatures. Though the divine eflence cannot be extended, fo as one part of it fhould exift in one place, and another in another ; yet the infinite and indivilible God is prefent in every place. His omniprefence fills heaven and earth, and every part of the wide extended univerfe. Yea, his immen- fity fills all fpace ; and if it were poffible for a perfon to go as far beyond the bounds of creation, as the whole extent of it from one extremity to the other, he would ftill find himfelf in the bofom of his Crea- tor. Neither is he more prefent in one place than in another. In this refpdt he is equally prefent with the inhabitants of the higheft heaven, and with thofe of the lowefl: hell. — Of this fpeaks the royal pfalmift, with as much truth as elegance*, " Whither (hall I go from " thy Spirit? or whither fhall I flee from thy prefence? " If I afcend unto heaven, thou art there: if I. make " my bed in hell, behold thou art there. If I take " the wings of the morning, and dwell in the utter- " mofl parts of the fea; even there fhall thy hand lead " me; thy right hand (hall uphold me." But the prefence of God in any place, or with any perfon, is ufually denominated from his manner of ope- ration, or the way in which he manifefts himfelf in that place. Thus he is prefent in heaven as the God of glory; becaule there his divine gl(3ry is difplayed, with all the luftre that finite and created natures can fuf- tain. And, on afimilar account, his gracious prefence is faid to be in the church on earth, and with all her ge^ nuine members, becaufe in her, and to them, he mani- fefts the riches, freenefs, and fovereignty of his grace, in Vol. III. C * a man* ^ * PfaU cxx>^iK, 7,—- 10, 34 'The Duty and Advantage of a manner fuperior to what obtains in any other part of the world. And this is it which is here promifed to us. Indeed there never was a church on earth, where he was not graciouily prefent in fome degree : Nor was there ever a gracious foul that was not made " an habitation of God through the Spirit." But his prefence in the church is much more confpicuous at onetime than at another; according as the happy fruits of his prefence are more or lefs copious or vili- ble. And though his holy and fandlifying Spirit dwells always in every true believer, yet the communications of his love and grace are much more liberal, or more perceptable at one time than at another. Hence his people can fometimes fay, like David, " Though I walk *' through the valley of the fhadow of death, 1 will " fear no evil; for thou art with me, and thy rod and " thy ftafF comfort me *." And the fame perfon may find reafon, at another time, to fay, as Job, " Oh I that *' I knew where I might find him. — Behold 1 go for- *' ward, but he is not there; and backward, but Ican- " not perceive him : on the left hand where he doth " work, but I cannot behold him : he hideth himfelf *' on the right hand, that I cannot fee him f." Now the promife here is, not only that he will be fo with us as he is with all that are his people, at all times ; but that we fnall, in the way of complying with thofe exhortations, enjoy fuch a copious meafure of the com- munications of his grace and love, as may at once tef- tify his gracious acceptance of our endeavours ; and encourage us to perfevere in them to the end. As there is, in the mind of every mortal man, a proud and vain bias towards the method of recom- mending ourfelves to God by creature-merit; we had need * Pfal. xxiii. 4. f Job xxiii. 2, 8, 9. Maintaining Unanimity in the Church, 35 need to be on our guard againfl fuch an interpreta- tion of this, or limilar promifes, as may favour that perverfe bias. Neither our living in j;eace, nor any other duty that we can perform, even though it is done under the influence of the Spirit of all grace, has any merit in it, to procure the prefence of the God of peace, or to warrant us to claim it as a debt. But, on the other hand, there is demerit enougn in our fin, to forfeit this and every other promifed blefling. When we indulge wars and fightings, and thofe lufls from which they proceed, the Lord is juftly provoked to withdraw his prefence ; and it is only in the way of hearkening to thefe exhortations that we can expedl him to be with us. When the " peace of God dwells " in our hearts; when, by Divine affiilance, we"fol- " low peace with all men;" and are efpecially con- cerned to cultivate unanimity and love and peace a- mong ourfelves ; God is fo well pleafed with thofe fruits of his Spirit in us, that he teftifies it, by being prefent with us in fuch a fenlible manner, and com- municating fo liberally to us, the fruits of his love and grace, as may fill us with a joy and confolaiion that iirangers intermeddle not with. When v/e are enabled thus to live, we may not on- ly expedl that he will be prefent with us, but that ')e will be prefent as the God of iove and peace. He will fhew himfelf prefent with us. by granting us fuch in- timations of peace and reconciii.ition,asmayiatisfyour confciences that he is pacified to us for all tliat we have done ; and may fecure us againfi all fears of condem- nation : by infufing into our fouls inch an inward tran- quillity, as may be a happy pledge of that everlafting rell which remains for the people of God. He will be fo prefent with us as to give us frefli intimations of his C 2 unchange- 36 The T>uty and Advantage of unchangeable love ; fuch as may open us a profpedl into his very heart, and enable us to look back as far as the beginninglefs day of the eternal decree, and fee him loving us even theri,with that everlafting love "which is the unfading fource of all that drawing grace which we now feel. So liberally will he communi- cate to us the fruits of his love, that no fpiritual blef- fing, which we afk of him, and of which our prefent mortal and imperfedl flate admits, (hall be wanting ; the graces of his Spirit in us Ihall be drawn forth into a lively exercife ; and the fruits of holinefs fhall ap- pear in a converfation becoming the gofpel of Chrift. We {hall not itagger at the promife of God through unbelief, but be ftrong in the faith giving glory to God. The difcoveries which he will make of his love to us will kindle in our hearts a correfponding love to him, which no waters fhall ever quench, which no floods fliall be able to drown. This will alfo ftrength- en our love to one another, and difpofe us to give fuch evidence of it, as correfponds to that which God has given of his love to us ; and we Ihall all go on our way rejoicing, mutually comforting, and comforted by one another. He will likewife be fo with us, as effedlually to ftrengthen us for the performance of the duties here required. Thefe, like all other Chridian duties, are wholly beyond our power to perform ; and therefore muft be fet about only in the llrength of promifed grace. The affiftance of that grace is always ready, and in our offer ; but it cannot be adlually bellowed, when we are not eflaying the performance of the du- ty. As no man can be allifted in building, while he is employed in pulling down the houfe that he ought to build; fo neither can any perfon have the affiftance of Maintaining Unanimity in the Lhurch. 37 taf Divine grace in the cultivation of peace, when him- felf is adually engaged in fowing difcord, and promot- ing diflention. If God gives peace to his church in fuch a cafe, it mud be over the belly of fuch a man's endeavours ; and as far as God has fuccefs, that man muft be unfuccefsful. But the moment that v\^e, in obedience to 6od's command, fet ourfelves to be co- workers with him ; and fo are employed in that wherein he has promifed to affift us, the promifed af- iiflance fhall be really forthcoming to us ; and we iliall find that work eafy, which was difficult and im- poffible before. In this way alone it is that every du- ty is acceptably performed ; and in this way, we need not defpair of finding the peace of the church reftored, and the whole body of Chriftians of one mind, and li- ving in peace, if the whole body of Chriftians were but determined ferioufly and difintereftedly to fet about it. And however diftant the time may be, we are fure fuch a time will come : I hope it is not fo diftant as the external appearance of things would feem to fay ; when, in this way, the God of love and peace will ma- nifeft himfelf in his own true charadler, by reftoring the happy exercife of love and peace in all the church- es. For, in due time, the Lord will certainly " give *' ftrength to his people ; and the Lord will blefs his " people with peace *." Yea, if we are but enabled to comply with the ex- hortations in this text, we may confidently exped that the God of love and peace will be fo with us, and on our fide, that all attempts to difturb our peace by ene- mies from without, fliall be rendered abortive ; and our peace maintained, though at the expence of their utter deftrudion. The church of God has always G 3 been * Pfalm xxix. ult. S^ The Duty and Advantage of been, and always will be, under his proteclion. And no eneniy fhall ever have it in his power to hurt her; unlefs, by her fin, fhe provoke God to give him per- miffion. No other fin can provoke him more effec- tually than internal difTentions and civil broils among her members. While thefe are fo frequent as they are in our day, —no wonder that the God of peace for- fake us, and our Rock fhut us up ; that the enemy be permitted to enter God's heritage, to defile his houfe, and to lay Jerufalem on heaps. — 5ut fo foon as we fliaU be enabled to return to our duty, and fhew a difpofition to love one another, as difciples of Chrift ought, and to be at peace among ourfelves, — the Lord will again appear to be " a wall of fire about us^ as " well as the glory in the midft of us ;'' For, as long as a church continues on earth, her members will al- ways have reafon to fing, " The Lord of hofts is on our '* fide, the God of Jacob is our refuge *." We are now to conclude with fome improvement of what has been faid. And here we fhall not long detain you. The following refiedlions will readily occur to any one. I. The fubjed: informs us how great a fm it is to make, caufe, foment, or maintain divifions or animo- lities in the church of God. It is to tranigrefs the law of Chrift, to banifh the God of peace from his own houfe, and rob his people of his comfortable prefence, as well as of all the more obvious advantages arifing from the enjoyment of peace. An incendiary in the church of Chrift, is a firebrand, calt by the grand enemy of God and man, into the temple of the living God. And every one, who wiflies well either to the * Pfiilra xlvi. 7> ii. Maintaining Unanimity in the Church, 39 glory of God or to the fouls of men, (hould exert him- felf to have it extinguiflied, or call oat. — With good reafon, therefore, does this apoftle exhort his Romans and us, and even befeech us, to " m.ark them who *' caufe divilions and offences, contrary to the doc- *' trine which we have received, and avoid them ;" adding as a reafon for it, " for they are fuch as ferve *' not the Lord Jefus Chrift, but their own belly; and, ** by good words and fair fpeeches, deceive the hearts *' of the fimple*." Such a man is an enemy to himfelf, as well as to fellow profelTors; for he brings upon him- felf a curfe, denounced by him who was " made a ** curfe for us. It is impofiible but that offences will " come ; but wo to him through whom they come. " It were better for him that a millftone were hanged '* about his neck, and he caft into the fea-f." I am aware how ready many will be to fay that this obfervation comes with a bad grace from a Sece- der. * What, were not you almoft the firfl that made * a divifion in the church of Scotland ? Have you not ' periifted in your fchifm for almoft^fixty years ? Is it * not well known that you refufe to have communion ' with any that go not the fame lengths with your- ' felves ; and that of all the fe^laries that thefe dregs ' of time have produced, you are the molt rigidly te- * nacious of your own peculiar opinions, the mofl un- * charitable to all who differ from you, and the great- ' eft enemies to all peace, unlefs yourfelves may be * allowed to dictate the terms?' If, indeed, thefe things be fo, we are a fociety to be abhorred of all Chriftians; but we flatly deny the charge. It is true, we have feparated from the eftablifned church, and are confti- tuted upon the footing of a Teftimony againft many things * Rom. xvi. 17, 18. t Luke xvii. i, 2 40 The Duty atid Advantage of things, that we confider as corruptions in her admini- llration, and even in her conftitution. But did fhe not give juft ground for fuch a reparation, — by condemning the dodrines of free grace, as Antinomian, and efta- bli tiling that fame legal dodrine which the apoftle calls another gofpel, — by fcreening the erroneous at the bar of her highelt judicatories,— by oppreffing the people of God, thrufting minifters into congregations without their confent ; and obliging them, againft their confciences, to countenance and fubmit to the miniftry of fuch perfons, on pain of being deprived of their Chriflian privileges, — by refuling to allow mini- fters, either dodlrinally or judicially, to bear a com- petent teftimony againft thefe and limilar evils, — and by turning the edge of difcipline againft thofe who attempted to do fo? Did we not continue in her com- munion, even after all this, till by her own deed ft^e thruft us out? It is true, we were invited in again; but without any reformation of thofe abufes of which we complained, — without any acknowledgement of the evil of thrufting us out; and without any allowance to exoner our confciences, by a proper teftimony a- gainft her corruptions in time coming. After all this, could the caufe of the diviiion be with us ? Or were not they who obliged us to take that courfe, or elfe to defile our hands with their fin, the perfons who made the fchifm in the church of Chrift? It is true, we refufe to unite in communion with thofe who are not of one mind with us, in relation to what we think is clearly taught in the word of God : And will make peace with none, upon fuch terms as they didate, to the prejudice of truth and hohnefs. In this refolution wc hope always to be Jledfajl atid unmovahle. But we wifti to didate no terms of peace, tho' Maintaining Unanimity in the Church. 41 tho' we refolve, through grace, to adhere to thofe that theSpuitof God has didated. — Wedefiretohave cha- rity for real Chriftians of all denominatujns. We pray for them ; we defire them all that happinefs that we ' wifh for our ow^n fouls. We rejoice in all that is a- greeable to the word of God, in their profeffion or in , their pradtice ; we even hold communion with them in it. Yea, we rejoice, and ^'z7/ rejoice in all the good that is done to fouls among them, by means of the preaching of Chrift crucified, or by any other or- dinance of God, that is retained by them refpeclive- ly. But all this we muft do, in a way of avoiding com- munion with them in any of their erroneous princi- ples, or of their evil ways ; and in a way of bearing a competent teftimony againft them. As for that fcheme of uniting in one communion all that have commu- nion with Chrift, as they fpeak, however much they differ in their view'S of divine things ; we hold it in abomination, as a device of Satan to turn the church of Chrift into a mafs of confuiion. We wifii for peace and union among all Chriftians, but w^e know, that in order to our living in peace, and in one communion, it is necelfary that we be of one mind. While this is not the cafe, we are incapable of having proper com- munion with one another ; for what one builds, ano- ther muft deftroy. Therefore, hou^ever defirous we are of the clofefl union with all our brethren, we are under a mournful neceility of waiting for it, till God be plealed to give them and us one heart and o?ie zvay. 2. We here fee one mournful caufe, of that fad re- ftraint of the influences of the Spirit of God, of v^^hich his people, at this day, with fo much reafon, complain. Divine ordinances are ftill continued among us, and that in fome meafure of purity ; but where are thofe days 4^ ^he Buty and Advantage of days of power, that fometime have accompanied them? The gofpel is preached among us, with as much pu- rity, and with as much clearnefs, as, perhaps, in any peiiod iince infpiration ceafed: But where is the peo- ple, yea, where is the minifter, who feels its wonted efficacy ? There are feme few yet alive, who have feen better days, and can bear witnefs to the mourn- ful reverfe. The Lo^d, in his juft judgment, has not only forfaken thofe who have forfaken him, and are carried headlong by the prevailing torrent of corrup- tion and backiliding; even they who profefs to main- tain a teftimony for truth and duty, and would ftill deiire to keep the word of ChriiVs patience, are alfo much deferted, and left to " go mourning without " the fun." And what is the caufe of all this ? The church, the Spoufe of Chriil, his love, his undefiled is but one. Her genuine members, being all influenced by one Spirit, and kept together by an invincible band of love, ought always flrenuouily to endeavour, " to " keep the unity of the Spirit, in the bond of peace.'' Were this the cafe with us ; were we " of one mind, *' living in peace, the God of love and peace would " be with us ;" and the communications of his love and grace would at once adorn and comfort us. — But, alas I it is not fo with us. A fpirit of contention and diviiion has gone forth among us. The body of Chrift is all out of joint ; his church is rent into a thoufand pieces. Even among thofe of the fame communion, how little of that love which diftinguifhes the difci- ples of Chrift, and that unity which fhould adorn them, is to be feen ? Congregations, once harmonious and flouriOiing, are broken into parties, and torn in pieces hy contending fadions. That furious and blind zeal with which every one maintains his own caufe, fuper- fedes MaintainiTjg Unanimity in the Church. 43 fedes any due concern for the caufc of Chrift. That tune which fliould be confecraied to the mofl impor- tant duties of rehgion, is employed in wrangling a- bout trii^s : and the power of godlinefs is denied, while we contend about empty forms. — Inftead of lo- ving, w^e hate one another. Indead of llrengthening one another's hands in the way of duty, w^e lay fnares one for another. Inllead of forgiving offences, we burn for revenge. Inftead of bearing with one ano- ther's infirmities, and covering them in love ; we " make a man an offender for a v/prd," we aggravate the fmalleft faults, and take pleafure in publiiliing them. Whereas the whole body ihould have but one heart, every individual has two. And where the tne- lody cf joy and falvation ought to be heard, we hear nothing but tliQ found of the trumpet, and alarms of war. After all this, is it any wonder that the God oi love and peace has withdrawn himfelf and is gone? Passing all other inferences that might be drawn from the fubjecT:, we hailen to conclude with a fliort Addrefs, firft to the members of this very Reverend Synod, and then to the Chriftian people in this audi- ence.—As to you, \TLj . REVEREND FATHERS AND BRETHREN, I have not the prefumption to think that I can in- flrudl you in your duty. 1 truft, what I am going to fay has already occurred to yourfelves,as the language of the Spirit of God in the text : and your condud hitherto has proved, that this exhortation had influ- ence upon you long before 1 attempted to explain it. But, by appointing me to this place, you have inveil- ed me with your own authority to addrefs you in this manner r 44 ^^^^^ Duty and Advantage of manner ; and I cannot, conliflently with that faith- fiilnefs we all owe to our common Mailer, allow this opportunity to flip, without putting you and myfelf in mind of what is incumbent upon us, iif virtue of our place and office, towards maintaining in the church that unanimity and peace, which the Holy Ghofl here recommends. Unto us, though, fome of us, " lefs than the leafl " of all faints, is this grace given," that we (hould be ambalTadors of the God of love and peace ; fent to proclaim to finners, what was and ftill is the theme of the fong of angels, *' Glory to God in the higheft, and " on earth peace : good will towards men." Let this, ^hen, be the principal objedl of our attention on all occaiions. In our public adminiflrations, and in our private walk, — in our fermons, and in our judicative capacity, let it ftill be our main fcope,to promote the treaty of peace and reconciliation between God and man. In vain will we inculcate the duties of mora- lity, or even thofe of the Chriftian fyftem, unlefs we firft lay the foundation of all acceptable obedience, in the dodrine of peace with God, through the blood of the crofs of Chrift. In vain will we inlift upon truths natural or revealed, if every truth is not exhibited in its proper fubferviency to this treaty, and as a branch of the miniftry of reconciliation. In vain will we ftrivc with our people to bring them to be of one mind, and live at peace among themfelves, unlefs we labour firft to bring them into a ftate of peace with God. But if, through the Divine blefllng, we are diligent and fuccefsful in promoting peace with God, we ftiall not fail to have proportionable fuccefs, in maintaining u- ovformity and peace in the church. We ought ourfelves to be Chriftians^ as well as mi- nifters Maintaining Unanimity in the Church, 45 nifters of the gofpel ; and there is 110 duty incumbent upon thofe in a private ftation,that is not doubly ob- ligatory upon us. While, therefore, we exhort others to live in, peace, let us be careful to fet them an ex- ample worthy of their imitation, in that refpecl ; be- ing influenced, in our whole deportment, by that wif- dom, which is " firft pure, and then peaceable, ready '' to be reconciled, without partiality and without hy- *' pocrify." We may exped, as much as any other fet of men, to meet v/ith perfonal otfences,with abufe and maltreatment, not only from thofe who are enemies to the caufe we efpoufe, or from fuch as are contem- ners of all rehgion ; fuch abufe, I hope, we (hall eafily defpife ; but even from thofe under our charge, and from thofe with whom we have been mofl intimate. Our Mailer was betrayed into the hands of linners, by one of his diftinguifhed twelve. But- in all fuch cafes, let us Ihew a readinefs, and even a forwardnefs to forgive and be reconciled. Such offences, while they are merely perfonal, we fhould never mention, to the difturbing of the peace of the church ; but rather overlook them altogether, and leave it to God to do us juftice, in his own time and way,__-than fuffer our per- fonal caufe to become a fubjecl of public difcuffion. It has long and often been a charge againif the faithful fervants of Chrift, that, inftead of blowing the gofpel trumpet, as became the heralds of the Prince of Peace, they founded the trumpet of fedition, and Ihewed themfelves enemies to the peace of civil fo- ciety. And we know there want not fome,who would gladly fix that charge upon us. Hitherto our con- dudt has given the lie to fuch an accufation ; and I hope it will always do fo. With matters merely po- litical, we have nothing to do in our public admini- flrations : 46 The Duty and Advantage of ftrations ; and, in private life, as little as any other clafs of men. Let us leave the kingdoms of this world, and their affairs, to be managed bythofe whomfociety, and the providence of God, has entrufled with them. And if ever we find it neceffary to Hand up for the crown-rights of Chrift, the privileges of his people, or the purity of his ordinances, againfl any encroach- ments of the powers of this world, — let us do it in the manner that tends lead to irritate, and is moil calcu- lated to fhew that we are connedled with no political party, and are influenced by nothing but a iincere concern for the interefts of Chrift, and of his fpiritual kingdom. While the members of the church are in an imper- fedl itate, and have lufts continuing to war in their members, there will always be danger of animolities and factions arifing to the difturbance of the peace of the chiuxh. It vv^ill always be a principal part of our duty, to watch againfl the appearance of fuch things among the people under our infpedion, — to labour to have them crufhed in the bud, and even to deftroy or remove the feeds of them before they begin to fprout ; knowing how fmall a fpark is fuflicient to fet on fire the whole houfe of God. — If fuch things cannot be prevented, let us never take a lide in them, — nor e- Ipoufe the caufe of one party againft another; unlefs our lilence is manifeftly injurious to the interefts of Clhrift. Above all, let us beware of going to the pul- pit under the influence of a party fpirit ; and filling our pubhc difcourfes with fuch reflexions againfl a part of our hearers, as mufl tend to prejudice them, not only againft us, but againft the gofpel, and lb effec- tually mar the fuccefs of our miniftry among them. As it is the duty of every Chriflian, it is ours in a peculiar Maintaining Unanimity in the Church, 47 peculiar manner, to " contend earneftly for the faith *' which was once deUvered to the faints."— It will therefore be impoffible, in an age when errors and fedlaries do fo much abound, wholly to avoid matters of controverfy in our public difcourfes. — But it can anfwer no good purpofe to dwell too much upon them. To haul them in on every occalion, upon pre- tence of bearing teftimony againfl pubhc evils, is to turn a teltimony into a bye- word, or to make it a pub- lic nuifance. Our principles are now pretty well known to the world ; and we but ftrengthen the world's prejudices againfl them by harping continu- ally upon them. Let us never introduce matters of controverfy without a call. And when the iubjedt natively before us, or any particular occurrence in providence, make it necelTary that we touch upon them, let it be with that meeknefs, calmnefs, and mo- deration, which become the meffengers of peace. No caufe is profited, and leafl; of all the caufe of truth, by fcurrilous or abufive language. While we fhew our zeal for the truth, let us alfo fhew that we are influen- ced by love to the fouls even of thofe that oppofe it. Let us llrive to be of one mind among ourfelves, as far as unanimity, in a flate of imperfection, is attain- able. 1 trufl, there are no differences among us, a- bout matters of revealed truth, or of Chriflian duty. If ever fuch differences fhould take place ; as what has been may be again ; let them be managed with candour, and under the influencie of brotherly love ; *' for the fervant of the Lord mufh not ftrive, but be " gentle unto all men; — in meeknefs inilrucling them " that oppofe themfelves; if God, perad venture, will " give them repentance to the acknowledging of the *' truth : and that they may recover themfelves out "of 48 ^be Duty and Advantage of . " of the fnare of the devil, who are led captive by him ** at his will *." With regard to lelTer matters, con- cerning which we may have different views, without prejudice to truth or holinefs, — it would be a iliame even to fuppofe that any of us would fo far give way to our own fpirits, as to endanger the peace of the church on fuch an account. When we meet together in a judicative capacity, it is impoffible that we fhould all, at firll hand, be of one mind, with regard to every caufe that comes be- fore us. Even in the fir (1 fynod at Jcrufalem, there were reafonings, about a matter of the greatefl impor- tance to all the churches^; and thefe reafonings were the means of bringing about that deciiion, which feemed good to the Holy Ghojl and to them. — Let us reafon and deliberate, by all means ; but let us do it with calmnefs and moderation, avoiding all pafiionate exprefiions, all perfonai refiedions, all provoking words. Let us even carefully avoid all appearance of fuch things. There are always perfons attending our meet- ings, and even fome elders from country places, who have not been ufed to fuch attendance, and cannot welldiflinguiih between llrong, and pafTionate fpeech- es. When thefe hear one member declaiming, with vehemence, againfl what another has laid, they take it for granted that we are all going hy the ears; and their . hearts are grieved for the want of harmony a- mong the Lord's fervants, when perhaps they were never more harmonious. Surely flrength of argu- ment does not confift in vehemence of expreflion. Nor is the truth lefs forcible for being foftly expref- fed. We may furely.take a good advice from an au- thor whom few of us, I hope, will be difpofed to" foL low * 2 Tim. xi. 24, — 26, Maintainitig Unanimity in the Church, 49 low. in other things. You will pardon me for ex- prelling it in his own words, — you underfland them ; fuaviter inmodo.fortiter in re*. In one word, It is peculiarly incumbent upon us to labour with all poilible diligence, in a dependence up- on his ailiftance, who alone can " blefs his people with " peace," to have peace and unanimity reftored, where, by any means, they have been interrupted or difturb- ed. This is a part of our work always difficult, and often difagreeable ; but in this, as w^ell as all the reft, we muft draw our encouragement from the promife of divine affiilance, and divine approbation. When differences happen, they often come before us, in our judicative capacity. 1 truft we (hall always coniider that we judge for God: and confcientioufly endea- vour always to give fuch a decilion as may be for the honour of the God of peace ; and fuch as has the moft evident tendency to reifore peace and unity among contending parties. In fo doing, we need not be dif- appointed, though our deciiions be found fault with, and ourfelves charged with partiahty and injuftice, by both fides. But eafy may we bear this, or any o-^ ther injurious treatment from men, if we are approved of God. And if our endeavours are lingle and fuc- cefsful, we need not doubt "of enjoying the blefling that is pronounced by the Prince of Peace himfelf, upon the peace-makers. If they are even unfuccefs- ful, God is not unrighteous to forget our work and labour of love. If the obflinacy of others prevent their reaping the benefit intended by our endeavours, we have reafon to rejoice in the hope that they fliall be returned with intereil, into our own bofoms. Vol. III. D * We * In manner courteous, In matter firm. 50 "J^he Duty and Advimtage of We (hall jufl: add a word or two to the Chriftian people, efpecially to thofe of this congregation. I befeech you, my dear brethren, fuffer the word of exhortation. Thus faith the Holy Ghoft, — " Be of " one mind, live in peace ; and the God of love and '• peace fhall be with you." Your own lufts may ex- cite you to war and contention, Satan will take a ma- licious pleafure in blowing up the coal. If you con- fer with flelli and blood, they may offer many plau- fible arguments on the fame fide. But are all thefe to be laid in the balance with the exprefs command of God ? Or do you ferioufly hope that any of thefe will be fuftained at the tribunal of God, as an excufe for your negledt of it ? And you furely know, that " for all this God will bring you into judgment." — You pray for the peace of Jerufalem, and charity ob- liges us to believe that you are in earneft in fuch prayers. But how can you have the confidence to offer fuch a prayer to an all-feeing God, if you allow yourfelf, by your own condud, to mar and difturb her peace ? Your prayers will undoubtedly be anfwered in due time ; for the Lord will blefs his people with peace ; but are you not afraid lefi: God anfwer them, hy punifhing your difllmulation in praying, with ter- rible thi?tgs in righteoufnefs P Confider *' how good and how pleafant a thing it *' is, for brethren to dwell together in unity." It fa- vours in the noilrils of God, and' of all God's genuine children, //^^ the precious ointment that is poured up- on the head oi AarorHs antitype, and goes down to the Jkirts of hi f garments : You cannot give a better proof that you are fliarers of this bleifed undion, than by the cultivation of unity and peace ; nor can you give a furer Maintainifig Unanimity in the Church, 51 a furer evidence that you are flrangers to it, than by " living in malice and envy, hateful and hating " one another." — Confider the difhonour that is done to God, the grief with which all the friends of a teiti- mony for truth are afFeded, and the advantage which you give to the enemies of that caufe by your diflen- tions. Your lituation is a very great aggravation of all thefe evils. If fuch things take place in a fmall congregation, in fome remote part of the country, few know any thing about them, and themfelves are almoft the only fufferers. But it is not fo with you — " A city fet on an hill cannot be hid." Your litua- tion is known, and has influence, as far as the Secef- fion Tellimony is heard of. — One thing in behalf of which we bear tellimony, is the people's right to choofe their own office-bearers. The principal argu- ment that our enemies have againil it, is taken from the confuiion and diflention accompanying popular eledlions : And the Congregation of Edinburgh is thrown in our teeth, as an example for enforcing their argument. By profeffion you are friends to this tef- timony : I believe many of you are fo in your hearts. Wherefore then fhould you be enemies to it in your practice ? Or w^hy fhould you give fuch an advantage over it ? If this part of our tellimony is any branch of the word of Chrift's patience, may we not fay to you, as this apollle fays in an apollrophe to his coun- trymen,— " the name of God is blafphemed among *' the Gentiles through you?" You profefs to be Chriftians, and I trufl there are many real ChriHians among you. Is there any thing that you more ardently delire, than the gracious and comfortable prefence of God among you ? Is there D 2 any 52 The Duty and Advantage of any thing fufficient to compenfate for the lofs of it?—. Do you beheve that this text is a part of the word of God ? Is not this ineftimable bleffing here exprefsly connected with an endeavour on our part, to cultivate unanimity and peace ? And can you hope to break that connection, or to feparate what God has thus in- timately joined ? Are you really wilhng to banifh the God of peace; and even the fymbols of his prefence from among you ? For you mull: plainly fee, that while your prefent diflentions continue, you cannot hope for a fixed adminiftration of thofe ordinances, v/hich are the ordinary fymbols of his prefence. If you could have it, w hat would it avail ? Ordinances without the prefence of God in them may ferve to a- mufe your fancy, to gratify your pride, and, in the ifTue, to aggravate your condemnation ; but they will never edify your fouls, nor be of any real advantage to you. You apprehend that you are contending for your rights on either lide, but canthefe rights, if gain- ed, be of as much value to you as what you lofe in contending for them ? Can a hfetime of the poiTeffion of thefe rights, or of any advantage that can arife from the moll complete vidlory over your opponents, over your brethren 1 fhould have faid, deferve to be laid in the balance wdth your enjoyment of God's pre- fence during the time that is fpent in wrangling for them ? — 1 fay not that ever any real Chridian fliall be totally or finally deprived of God's prefence ; for he hateth putting away : but even his own children, while engaged in fuch unchriftian wranglings, cannot enjoy his jprefence in the manner here promifed. Per- haps fome of you, while keeneft in managing the con- tention, may dream, that you enjoy a good meafure of Maintaining Unanimity in the Church, ^^ of the comfortable prefence of God in the mean time; but I dare affure you that it is only a dream — a delu- iion : And Satan knows well how to encourage you in his fervice, by means of fuch delufions. For, if there is any fenfe in language, this text warrants me to alliire you, that unlefs you, are difpofed, and feri- ouily endeavouring, to be of one mind, and to live in peace; the God of love and peace will not be with you. Confult your own experience, and I have no doubt but you will there find a confirmation of what I°fay, You have had your times of harmony and peace ; and, before now, you have alfo had feafons of conten- tion and flrife. Say which of them were mofl com- fortable ; or which afibrds mofl fatisfadlion upon re- fiedlion ? — A dilTention arofe among you, about the e- reclionof a congregation in your neighbourhood, fome thirty years ago. Many prefent can tell what con- fufion prevailed among you while it continued; how ordinances were deferted by many, how the courts of the Lord's houfe were harafled, and the life' of reli- gion eaten out, for a number of years together. And when, at lail, a decifion w^as come to that was a mean of reftoring peace ; was it not at the expence of the congregation's being deferted by, perhaps, a third part of its members ; many of whom made Oiipwreck of their profeflion, and never returned ? Is there one perfon among you that would wi(h to have fuch a fcene renewed ? I am loth to think that any of you would wifh to drive your brethren from their princi- ples, and frorii the communion of the Seceflion Church, to another fociety where they might expedl n\ore , peace, though with lefs purity; but much I fear, that ^ 3 if 54 '^he Duty and Advmitage of if matters continue long in their prefent fituation, this will be the ifllie. Refled, on the other hand, on the time, not very diftant, when thofe who now will fcarce fpeak to one another, when meeting accidentally in the ilreets, — joined fweet counfel, and walked to the houfe of God in companies ; when you beheld your teacher ; when public ordinances were frequented with profit, and focial duties comfortably maintained. Did not the candle of the Lord then /hine upon your heads j and in bis light did you not walk through darknefs P- Are you able to look back to fuch a iitu- ation, without faying, " Oh I that it were with us as " in months paft I" And what fhould hinder it to be fo ? Your own unchriftian wranglings are the fole, or at leaft the principal caufe why it is not. Think not to excufe every one himfelf, by cafting the blame upon another. It is an all-feeing God that you have to do with. You all wifli for peace ; but each would have it upon his own terms. You think you contend for nothing but what is juft and right, and wonder that any man Ihould think otherwife. But fo thinks your opponent, and is equally confident as you are ; and who Ihall judge between you? The judgment of impartial men you will not fubmit to ; but we muft all fubmit, in a little, to the judgment of God. — Every man is eafily prejudiced in his own fa- vour : he ealily overlooks what has been amifs in his own condud, or finds an excufe for it ; while he fees all the faults of an opponent as through a magnifying glafs : One eafily believes that what he has been con- tending for is right, and what he has been contending againfl is wrong ; and the longer one contends, his prejudices become the llronger. Things the moll tri- vial. Maintainmg Unanimity in the Church. 55 vlal, when the mind has long brooded over them, ap- pear of the greatell importance : and truth, and duty, and confcience, all feem concerned, where indeed there is nothing at the bottom but pride and humour. It will be a coniiderable point gained, if you can be brought ferioufly to think, that you are but a mere man in thefe refpedls, like others about you, and that poffibly you may be wrong. Retire then, each with- in himfelf : look to God that he may fubdue your paffions and prejudices, and aik your own confcience, as in the light o^Qxo^.What have I done? If you find, as I am perfuaded moll of you will find, that you liave done fomething amifs; though your brother may have been firft, and in your apprehenfion deepefirin the of- fence ; count it your glory to be firft in making an acknowledgement, and in granting to your brother that forgivenefs which you reciprocally need at his hand. How can you exped: that the great Mafter fhould forgive your ten thoufand talents, if you can- not forgive your feilovz-fervant his hundred pence? To conclude, If ever you wilh that the Lord (hould " fettle you after your old eftate, and do better to you '* than at your beginning," as I ftill hope he will, in his own time and way, — you muft " follow the things " that make for peace, and the things by which you " may edify one another." I fpeak not of pride, or refentment, or adefire of preheminence; I truft there is none among you that would willingly lay any of thefe, or any thing fuch as thefe, in the balance. Let not yourown humour, your own intereft, your reputa- tion, your edification, nor anything that is yourown, Hand in the way of the peace of the Church of Chrift among you. Let all your paft differences be buried ; the 56 ne Duty and Advantage, &c. the offences that you have received, or think you have received, in the profecution of thefe differences, mu- tually forgiven and forgotten, — and all the remain- ders of animofity and difaffedlion towards one another extinguifhed in your minds. Drop all your frivolous charges, accufations, and complaints againfl one ano- ther. Defiit from the profecution of all fchemes that cannot be profecuted with general concurrence. And, in the exercife of brotherly love, and with mutual confidence in one another, let all parties concur in deliberating about, and purfuing fuch methods, in a- greeablenefs to the word of God, and your received principles, as that, in the profecution of them, you may " be of one mind, and live in peace : And may ^* the God of love and peace be with you," SER. SERMON 11. ne Chara5ler and Work of G of pel Mini/icrs, AN ORDINATION SERMON j WITH A C H A R G E^. 1 Cor. V, 2c. Now THEN WE ARE AMBASSADORS FOR CHRIST; aS THOUGH GOD DID BESEECH YOU BY US! WE PRAY YOU, IN Christ's stead, be ye reconciled to god. iN confequence of Chrift's Exaltation above all hea- vens, " He gave Come apoilles, and fome prophets, " and fome evangeliils, and fome paftors and teach- " ers ; for the perfedting of the faints, for the work of *' the miniftry, for the edifying of the Body of Chrift." Apoilles, Prophets and Evangelifts, being extraordinary officers, fuited to the infant ftate of the Chriftian church, have long ago ceafed : and the work of the miniilry is now carried on, by the fole inftrnmentality of ordinary paftors and teachers. But, abftra^ling from thofe mira- culous gifts,which were proper to complete the evidence of the Chriitian religion, and what was done in the ex- ercife * Preached at the Ordination of the Rcr. Mr Robert LAiNG,as Colkague to the late Rev. Mr John Whytf, at Dunfe, Aug. ?3. 17 85. 58 ne Cbaradler and Work erciie of them, — the qualifications, and the work of ordinary paftors, are the fame with thofe of apoltles and evangehfts : And whatever is faid in fcripture concerning thefe, is applicable, with this refervation, to thofe. Hence every faithful minifter of the gofpel, in every age, and in every place, is warranted to a- dopt the language of the Apoftle of the Gentiles in the text now read. Some having objedled againll Paul, as ufing a de- gree of confidence, in fome parts of his former epifi:le to thefe Corinthians, that did not appear confident with that humility which became a fervant of Chri(t, — nor fcarcelywith the fober ufe of reafon, — betakes occafion, in fome preceding verfes, to vindicate him- felf, by fetting forth the motives by which he was in- fluenced in that matter : Among thefe he mentions the vail importance of the work, in which he had the honour to be engaged ; being no lefs than the rnini- Jiry of reconciliation^ committed to him by God him- felf: In the exercife of which, he accounted himfelf bound to ufe every poflible method for fixing the at- tention of mankind upon this great truth : *' To wit, " That God was in Chrift, reconciling the world to " himfelf, not imputing their trefpalles unto them." For the illuilration of this motive of his condudl, he lliews, in this text, what was the charader that he and his brethren fuflained, and the work in which they were employed ; a work of fo much importance, that neither the llanders of falfe accufers, nor any other earthly confideration, fliould ever prevail with him to iieglecl the moil proper and habile means of accom- pliiliing it. • In Of Go/pel Minljlers. 59 In the words, the following particulars deferve our attention. 1. The fundion that Paul. and bis fellow-labourers in the w^ork of the gofpel, fuflained ; they v/ere Am- hajfadors. The original word is more exprefiive ; We execute the office of Ambaffadors. Not only were they invefted with that high characler ; they were careful to demean tliemfel^es according to it; being diligent and alliduous in the bulinefs of their office. The more honourable a man's place or ilation is, the more guilty is he if he neglects the duties of it ; and the more ungrateful to him by whom he has been advanced to it. 2. The mafter whom they ferved in this office ; they were ambaifadors for Chrifi. The Greek particle here ufed is the fame that is repeated in the end of the verfe, and is there rendered infiead of. In the fame fenfe it is ufed in the verfe following : ''- He hath " made him to be fin for us, or in our ftead." And here, fome connder it as having the fame meaning Chrifi is invefted by his Father, both with the pro- phetical, and with the kingly office. As a Prophet, he is the Father's Ambaffador to finners. This office he executed in perfon Vvhile on earth ; - but now he has committed the external part of it to gofpel mini- ilers, who, as his fubilitutes, perform the work that, belongs to it, in his ftead. — As a King, Chrift lias power to fend Ambaifadors, to treat with mankind in his own name; and has fent his apofties and their fuc- ceflbrs accordingly. Thus tlicy are both the Ambaf- fadors of Chrift, as King in 7>ion, and alfo the Am- bafladors of God, ading by virtue of a deputation from Chrift in his prophetical characler. 3. The 6o The CharaEier and Work 3. The bufinefs of their office ; it is to deal with finners to" be reconciled to God." The word fignifies, to be refcored from a fiate of war to a flate of peace, from a ilate of alienation to a ftate of favour. The pronoun ro?/, both in the fecond claufe of the verfe and in the third, is a fupplement ; neither is it to be found in the context nearer than the twelfth verfe ; and what is wanting in this text to make the fenfe complete, may, with great propriety, be fupplied fi*om the verle immediately preceding. *' God was in Chrift *' reconcihng the w^orld to himieif ; and therefore, as *' if God did befeech them by us, we pray the world — *' to be reconciled unto God." The apoftles were fent " into 'A\ the world, to preach the gofpel to every hu- " man creature." And ftiil their fucceffors in office have a commiAri6n equally extenfive. 4. The manner in w^hich they performed this w^ork; We pray you. ' Acting by Chrifl's commiffion, and ' dealing with men's confciences as he did in perfon, ' v/lien he v/as in the v^orld, we might be bold to com- ' mand them to embrace the reconcihation propofed. ' But as we pretend not to be lords over your con- ' fcience, and would approve ourfelves your fervants ' for Jefus' fake, we condefccnd to im.plore you as fup- ' plicants, to beg it of you as an alms (for this is the * proper meaning of the word,j that you w^ould em- ' brace God's gracious offer, and fuffer yourfelves to * be reftored to his favour.' 5! V/e have the hght in. which their negociations fliould be viewed. Having God's commiffion to fpeak as they did, they fpake in his name. Their words were to be regarded as the words of God; and when they prayed ilnners to be reconciled, it was the fame thing OfGofpelMitiiJlers. 6i thing as if God himfeif had condefcended to befeech them. The original word here ufed has various niean^ ings. It lignifies to call, to exhort with authority, to intreat with importunity, and to comfort. With pro- priety is fuch a word here ufed, to intimate, that the* God condefcends to fpeak in the language of a fup- pliant, yet his words ought to be confidered as having the force of an authoritative call; and we ought to view it as matter of the ftrongefl confolation that he either calls or commands us to fuch a thing. Now, as what the apoftle here fays has nothing in it peculiar to .the apoilolic office as fuch, we coniider it as applicable to all faithful minifters of the gofpel, in all ages : and we apprehend, that the fenfe of the text may be expreit in the following propofition. ^s mitiijlers of the gofpel have the honour to he am- hajfadors for Chrijl, the main Jcope of all that they do, in the exercife of their office^ fhould be, to deal with finners in the mofl importunate manner^ to he reconci- led unto God : and, while they adhere to their covimif- fion, the fame regard is due to their negociations, as if they were ifnmediately tranfaded by God hiwfelf. In profecuting this fubjed a little, we propofe, through Divine affiflancc, to fpeak a few words, I. Of the character or function which gofpel mini- fters fuftain. II. Of the bulinefs in which they fliould be em- ployed. III. Of the regard which is due to their negocia- tions ; and then, IV. To make a fliort application. I. We 6z The CbaraSier and Work I. We return to fpeak a little of the charaderhere given to miniilers of the gofpel. They are called Amhaffadors for Chrijl. Ambaffadors, you know, are perfons fent by the powers of this world, to the courts of neighbouring princes, to attend to the interefl of their mafters, or to negociate any particular bufinefs, as their commiHioris refpeclively bear. They are ufually men both of rank and abilities: and are confidered as reprefenting their mafters in the places to which they are .fent. Their perfons are therefore held facred by the law of nations ; and they enjoy privileges fuperior to thofe of any fubjed. The pnnces of this w^orld ufually fend their ambalTadors to other princes, or to fovereign Hates ; to their own fubje(5ls they fend none, much lefs to thofe who are in a Hate of rebellion againft them. But God has graciouily'condefcended to fend his ambaffadors even to rebels, to treat with them a- bout returning to their allegiance. Eaiily could he cruili the great rebellion, in which all mankind are naturally engaged, by intiidling condign punifliment upon all that have taken arms againft him. But he- caiife he delighteth in mercy ^ he hath chofen to fend an embalTy,. — not to defire conditions of peace, nor yet to propofe them; but to offer peace freely, and with- out conditions, to all that will receive it. I know there are fome who confider this honour- able charadler as peculiar to the apoftles, and therefore not belonging to ordinary minifters of the gofpel ; be- caufc they do not admit that Chrift has fixed any me- thod by which ordinary minifters fliould be called to their office, or invefted with it. x\nd if the laft of thefe be true, the firft muft follow of courfe. — If any perfon fhould go to a foreign court, pretending to be an Of Gofpel Minijlers, 63 an ambafiador from the king of Britain, he would be treated as an impoftor, if he could not produce his commiffion, duly fealed and authenticated. In like manner, no man can be received as an ambaiTador of Chrift, without an injury done to Chrifl himfelf, un- kfs he can produce his credentials, and fhew that he has. a commiffion from the king of Zion. It cannot be expedled that ordinary minifters of the gofpel fhould have their commiffion immediately from Chrift. This was indeed peculiar to the apoilles. Since the canon of Scripture was completed, no new revelations from heaven are to be expecfted. And if any man fhould now pretend to be called to the niirif- try by fuch a revelation, this preteniion would be fufficient, alone, to convicl him of impoiture. But Chrift, in his holy word, has fufficiently determined in what manner every gofpel minifler fhould enter upon his office. And he who enters upon it in the manner that he has prefcribed, has the call of Chrift, and bears his commiffion, as really as if he had been called by a voice from heaven: and therefore is as juftly entit- led to call himfelf an ambaiTador of Chrift as Paul himfelf was. — If any fliould alk. What conftitutes the call of Chrift to this office? An anfwer may be gather- ed from the following particulars. I. Thofe whom God defignsfor that office, he en- dows, in fome degree, with thofe natural gifts and qualifications that are neceffary to the difcharge of the duties of it. There is a certain turn of the geniuS; or. natural difpolition, fuited to every buiinefs or oc- cupation of life. And if ever a man rifes to eminence in any profeffion, it muft, humanly gfpeaking, be chief ly owing to the aptitude of his genius to that profef- fion. When one's natural endowments are not fuited to ^4 The CbaraSier ani Work to his profellion, he can neither have pleafure in his work, nor can his work have credit by him. This is as apphcable to the bufinefs of the rhiniftry as to any other. He who is the Head of the church, is alfo the God of nature ; and, even as Mediator, he has the king- dom of providence committed to his management for the benefit of the church In the courfe of provi- dence, he beiiows upon every man thofe talents which lie requires him to occupy for the good of the church. As he bellows no talents which he does not call us to occupy; fo he requires no improvement of talnets which he has not given : nor does he call any man to a piece of work for which he has given him no fuita- ble endowments. The qualifications requliite in thofe who are to be invefted with this ofhce are pointed out in the pallages of Scripture referred to. in the mar- gin *. To put any man into the office that wants thofe qualifications, is to tranfgrefs the command of Chrill : And to fuppofe that any fuch perfon has the call of Chriit to be a minifter, is as prepofterous as to fuppofe, that a wife prince would choofe a fool to be his ambalTador to a foreign court ; and that after making a law, that none but a Vvdfe man fnould be fo chofen. 2. To thofe whom God deiigns for this ofHce, he ufually gives a difpofition, and even an inclination to the v/ork of it, in preference to every other employ- ment. It is wifely ordered in providence, that the bent of a man's genius, and of his inclination, tend ufually the fame way; {o that, unlefs his niclination is_either crolTed, or bialTed by fome adventitious cir- cumliance, he will feldom fail to choofe that courfe of life, in which his talents may^ be mofl profitably em- ploye'^ *■ Tim. ili. 2,-7. Tit. i. 5,-9. Of Go/pel Minijlers. 6$ ployed. This> by the bye, fhould be a caution to pa- rents, and others who may have the charge of young perfons, to beware how they crofs their inclinations in the choice of their employments: left they bury their talents, and put it beyond their power efFedually to ferve their generation. As to minifters, it is exprefs- ly required, that they take the overjight of the flock of God, not by co?iftraint but willingly'^. And this, as it warns candidates for the miniftry not to (liew unwillingnefs, where the call of God is otherways clear ; fo, it fhould guard the church againft inlifting with any to accept this honourable office, who have an averfion, either to the office itfelf, or to any part of the work of it. Such men can never.be hearty in the performance of fuch work : and they will al- ways have reafon to fufpedl the validity of their call to it. 3. Thofe whom God calls to this office, he gradu- ally brings forward to it by a ferious of providential difpenfations, in which his own hand is vifible. Some fteps may be taken towards the accomplifhment of God's defign, before the perfon is capable to obferve it, or to be adlive in choofing his own way. After he comes to think of thefe matters, he finds himfelf led from one ftep ^o another, ignorant often, and quite undetermined, what the next ftep fhallbe, — .and inca- pable to form a conjedlureas to the iffue of the whole, till he gradually attains fome acquaintance with thofe branches of learning that are neceffary to a minifter of the gofpel, and fuch other acquired endowments as tend to qualify him for his work. If he thinks of be- taking himfelf to another courfe of life, he finds eve- ry door fhut upon him, his way is hedged in with * I thorns, * I Peter V. 2- 66 The Charticler and Work thorns, and he finds himfelf conllrained to choofe that manriCr of life which God has previoufly chofen for him. Perhaps bars, apparently infuperable, may fometimes be laid in his way ; but thefe bars are in due time removed, the hand of God is manifeft in the removal of them : and it appears that the fame hand laid them in the way, for ends worthy of God, and highly beneficial to the perfon himfelf. Thus, being- feparated from the womb, he is gradually prepared for the great work to which God has appointed him, furniflicd with the neceflary endowments, and con- duced to his intended flation in the church ; in fuch a manner that he fees matter of wonder, and of praife, in every change that paffes over him ; and he cannot doubt but the whole is the doing of the Lord» 4. As, in' ordinary cafes, every minifier has the charge of a particular congregation, — and as the fcrip- tures require, that every perfon who enjoys any of- fice in the Chriftian church, fhould enter upon it with the confent of the people among whom he is to exer- cife it ; — fo, when Chrift will adually call any perfon to the office of the miniftry, he, in his providence, de- termines that people among whom he is to labour, to choofe, invite, and call him, in a fcriptural manner, to take the charge of their fouls, and to exercife the palloral office among them. God has promifed, that when his people acknowledge him in all their waySy he will dired their Jleps, If ever they acknowledge him in any of their ways, it may be prefumed they will, in a niatter of fuch importance as the choice of their minifter. God anfwers their prayers, by direct- ing their choice to the very perfon, whom himfelf had previoufly chofen for them. And in this, more pro- perly Of Gofpel Minijlers, 67 perly than in any other cafe, the va\ce of the people may be coniidered as the voice of Gbd. I faid that no perfon Ihould enter upon any office in the church of Chrift, without the confent of the people ; and I trull it may be proved. There is not, perhaps, any exprefs precept for it in fcripture ; but there are a variety of approved examples, equivalent to a precept, — -When one was appointed to the apof- tlefhip, in the room of Judas, though the particular perfon was chofen by lot, the two between whom the lots were call, were chofen by the people : and fure- iy by this choice, they lignified their confent that ei- ther of the two (liould enjoy the office*. When the feven Deacons were chofen in the church at Jerufa- iem, the multitude were to look them out, or choofe them ; as the Apoftles were to appoint, or ordain them to their office f . When Paul and Barnabas were returning towards Antioch, through the places W'here they had formerly preached, they ordained them elders in every church j. It is well known that the manner of expreffion there ufed, is borrowed from the pradlice of the Greeks, in chooling perfons to ci- vil offices, — which was done in their public alTem- blies : and it is plain, that thefe Chriftian Elders, fome of whom were undoubtedly teaching elders, or mini- Hers, were chofen in the fame manner. The Apoflles prelided in the cho/ce, and therefore it is afcribed to them; but they were chofen by' the lifting up of hands, which would have been unneceffary and ab- furd, had Paul and Barnabas been the only choofers. They were chofen, therefore, by the people, who were members of their refpedlive churches : 'and every in- dividual gave his vote, by lifting up the hand. This 1 2 ^ was ^ Aas i. 15,-26. t Aas vi. zr-(>' % Aa»xlv. 23. 68 The Cbaradler and Work ^ was the manner, in which all office-bearers, f romthe highefl to the loi/eft, were chofen, in all the primitive churches. If ever any perfon, Unce Chrift himfelf left our world, had power to impofe office-bearers upon the church, without the confent of her members, it furely was the Apoftles, who had their commiffion immediately from Him, and enjoyed the infallible diredion of his Spi- rit ; but fuch a power they neither exercifed nor ever claimed. — No reafon can be affigned for the Apoftles taking this method, which is not equally firong for our taking the fame method ftill. Nor is it probable that they would have taken it, if they had not meant to fet a pattern for the imitation of the church in all after ages. Surely, then, we are fufficiently warrant- ed in following their example, till an equal authority can be produced for a different method of procedure, ^ea, we helitate not to affirm, that thefe fcripture ex- amples have the force of a pofitive inftitution, requi- ring the confent and choice of the body of the people ' among whom one is to labour in the work of the mi- niftry, as a neceffary ingredient of the call of Chrift, And the man who enters upon the office without it, if he claims the charader of an AmbalTador for Chrift, muft find himfelf greatJy at a lofs to produce his cre- dentials. From this it does not follow, that a man who has been duly called fhould defift from the exercife of his office, as foon as his people have conceived an um- brage againlt his miniftry. With equal reafon it might be argued, that becaufe no man fliould have a wife impofed upon him without his confent, therefore no man is bound to his wife, after he conceives a diflike to her. Though, in entering into any relation, all ' parties ' Of Go/pel Minijlers. 6g parties fhould be voluntary, — and may ^vith-hold their confent without any reafon affigned ; yet no relation, once conftituted, — may be diflbived, without fufficient caufe ihewn. As no man ought to put away his wife, but for the caufe of adultery ; fo no people ought to exped: or defire a Reparation from their minifler, unlefs they can prove him guilty of error or immorality; or, at leafl of palpable negligence in the bulinefs of his office. Neither does it follow, that, in every cafe, a people is entitled to have the minifter whom they have cho- fen. Every minifler, when ordained, becomes a mem^ ber of the Prefbytery in whofe bounds his congrega- tion is fituated. And as the Prefbytery have no right to impofe a minifler upon the congregation, fo neither have the congregation a right to impofe a member upon. the prefbytery. The jwrefbytery mufl judge of the gifts of the candidate, for the work of the mini- flry in general: as the congregation mufl judge of the fuitablenefs of thofe gifts to ^/^^ir edification. And each has a mutual negative upon the other. 5. When Chrift defigns any man for the work of the miniflry, he directs a prefbytery, or ecclefiaftical judicatory, confifling of various perfons already invefl« ed with that office, judicially to ordain, or let him a- part to it. We fhall not now trouble you with any difcuflion of the controverfy about the power of ordi- nation, whether it belongs to the bifhop or to the prefbytery ? If the fcriptures, as all prefbyterians be- lieve, and as might eafily be proved, know nothing of the office of a bilhop, as fuperior to that of a teaching prefbyter, then, furely, the power of ordination can- not belong to that office. Befides, ordination is plain- ly fpoken of in fcripture, as an ad of a prefbytery. yO ne Chara6ler and Work NegleEl not, fays Paul to Timothy, the gift that is in thee, which was given thee hy prophecy, with the lay- ing on of the hands of the prejhytery *•. Chrift has exprefsly faid, Where two or three are gathered toge- ther in my name, there am I in the midfl of them f . To the courts of his houfe he hath delegated his au- thority : and what they do in agreeabienefs to his word, may be confidered as done by himfelf. IVhatfo- ever they hihd on earth is hound in heaven, and what they Jofe on earth is hofed in he avert J. When fuch a court, therefore, fets one apart to the office of the miniftry, in the name of Chrift, agreeably to his will, made known in his written word, and after the way has been paved for it, in the manner fet forth in the above particulars,— that man is fet apart to it by Chrifl himfelf, and receives a formal and authentic commif- fion to be an anibalTador for him. 6. When a man has thus obtained a providential call to this facred cffice,-^if he is acquainted with vi- tal rehgion, the Spirit of God may bring home upon his heart and confcience, fome portion of the writ- ten word, correfponding to his lituation : enabhng him to m.ake a perfonal apphcation of it, and to draw from it that encouragement and confolation, which are necefTary to animate him for the work of his office. For inftance, he may give him a com- forting view of what our Lord faid to his apoftles, when he hrft appeared to them after his refurredion ; Js my Father hath fent me, even fo fend I you § : or of what he afterwards faid, when he was jull about. to leave them. Go ye, therefore, and teach all nations, bap- tizing them in the name of the Father, and of the Son, and of the Holy Ghojl : and, lo, I am with you always, even * i Tim. iv. 14. f Matt, xviii. 20. 4 ]\Iatt. xviii. 18. § John xx. 21. Of Go/pel Minijlers, 7 1 ev^i to the end of the world *. And this is that in- ward call, which, though it is not abfolutely necelTary to conflitute the office, is of fuch importance to ci faithful fervant of Chrift, that by it he is determined, though fenfible of his own weakncfs and infufficiency for thefe things, to fet forward with alacrity in every part of his work, afTured that he does fo at the com- mand of Chrift, and confident of enjoying his promi- fed afliftance in his own work. I fay, this may be the cafe after one has obtainecl the call of Providence : or it may take place in the inftant of his being folemnly fet apart to the office : but it is carefully to be obferved, that it cannot take place before. Such palTages of fcripture as are expref- live of a call to preach the gofpel, can have no direc- tion to any, but thofe whofe duty it is, immediately to comply v»7ith that call, as being regularly invefted with that office. And, as the Spirit of God, when bring- ing the words of Chrift to remembrance, does neither put any other fenfe upon them, nor give them any o- ther diredion, than what they have as they ftand m the fcriptures ; fo he cannot fpeak, by fuch a pafTage^ in an inward and efficacious manner, to any perfon, to whom he does not, at the fame time, fpeak the fame thing externally, in the fcriptures themfelves* Were we to admit, that fuch an inward call might, in this manner, be conveyed to a perfon not outward- ly called, then any perfon, influenced by an enthufi- aftic brain, or by the fuggeftions of Satan, might ima- gine himfelf called, not only to preach the gofpel, but alfo to do any thing, to which his own corrupt heart might incline him : and there would be no teft, by ivhich the workings of temptation, or of enthufiafm, might * Matth. xxviii. To, %q% *j2 "" The Char aBer and Work 0 might be diftinguifhed from the work of the Spirit of God. By this means I have known a perfon encou- raged to periift, for a number of years, in a practice which he knows to be irregular and ofFeniive in any other man, and yet believes to be not only lawful for him, but abfolutely neceflary to his falvation. If any pafTage of fcripture may be coniidered as faying to one man, what it does not fay to every other perfon in the fame circumftances ; then the fcriptures are no better than a nofe of wax, that ma^ be moulded into what fliape you pleafe : and we have no fixed rule, ei- ther of faith or pradice. If any man, therefore, ima- gines, that he has the call of the word and Spirit of God, to be a minifter of the gofpel, while he has not received the call ot Providence, in the manner above defcribed, he may reft alTured, that he is, in fo far, un- der a delufion. But when once a man is placed, by Divine Providence, within the direcSlion of any palTage of fcripture, fo that, in its native and obvious meanings it looks to him, — he is then warranted to confider it as the word of God to him : and it is matter of great thankfulnefs if the Spirit of God, working by the fcripture, enables him fo to do. By thefe feveral fleps is the call of Chrift conveyed to ordinary minifters of the gofpel. Where all thefe are wanting, the man who takes upon him to exercife that office, is an impoftor, a thief, and a robber among the flock of Chrift. Where any of them are deficient, the call is fo far irrelevant : and he ought neither to take upon him the office, nor to be countenanced in it, till his credentials be made out. But when there is a concurrence of all thefe, the ^man bears an au- thentic eommiffion from the Plead of the church; and may Of Go/pel Minijlers. 73 may fay, with the fame confidence as did the apoftle Paul, We are ambajfadors for Cbrijl. AmbalTadors, as they tranfad their mailer's bufi- nefs, fo they are maintained at his expence. In this refped the amballadors of Chrifl refemble thofe of earthly kings. He bears the whole charge of the em- balTy^ and furniO^es them with alLthat is neceiTary for the acceptable difcharge of the truil: committed to them. 1 do not fpeak of his fuppiying them exter- nally, with the neceffaries of the prefent life ; though he has hkewife appointed a method in w^hich they may be fupplied with thefe, independent of the pow- ers of this world, and of all thofe fchemes that have been devifed by the wifdom of men, which always has been, and always will be, fooliflmefs with God. But what I chiefly intend, is that inward and fpiritual fup- ply, by which we may be carried throughan our work, arduous and difficult as it is, to the praife of God's glory. In contemplation of the work in which, as a minifler of Chrift, he was employed, the apoflle Faul cries out. Who is fnfficient for thefe things *' ? And he is utterly unfit for the oflice, wdio is not fenfible, both of its importance and of his own abfolute infufficiency for it. But every gofpel miniiler may fay, as the fame apoftle does, Our fiifficiency is of God, who can 7?iake us able minifler s of the New Tefiament : not of the let- ter only, hut of the Spirit \. , Minifters are likewife entitled to this honourable defignation, becaufe the work in which they are en- gaged is the work of Chrift. It is the fame in which himfeif was employed while in our world ^ a work v/hich nearly concerns the intereits of his kingdom, and the honour of his mediatory crown. There are, * K indeed, * 2 Cor ii. i<) \ % Cor^ iii. 5, 5. *74 2">&^ CharaBer and Work indeed, too many, profeffing to be miniflers, as well as private Chriftians, who all mind their own things a?id not the things that are J ejus Chrijl^s. It began to be fo in the Apoftle's days * : And it is no won- der that it continues to be fo now. It is of necef- iity, while a man is in this world, more efpecially if he is blefl with a family, that he take fome thought, and employ fome part of his time, about the concerns of the prefent life. To be conftantly employed in the bufjnefs of this fpiritual embalTy is more than any mortal frame can bear. Some degree of relaxation is neceflary : and different conflitutions require it in dif- ferent degrees. It is happy if a man can turn even bis recreations to fome account. But nothing fhould fo far engage a minifter's attention, as to make him remit his diligence in his Matter's Vi^ork. To this ihould he devote his perfon, his time, his talents, and even his worldly pofTeffions, if he has any. In this he ilhould be inftant, in feafon, outoffeafon. On this his mind fhould be continually intent : in this fhould his hands be conftantly employed. He fhould labour, and toil, and fweat, and fpend and be fpent, for pro- moting the defjgn of his embafly; In public and in private, — on week-days, as well as on the Sabbath, — . by night as well as by day, he fhould give himfelf wholly to it. Difregarding the pleafure of men, and defpifing all inferior confiderations, he fhould flrive to approve himfelf a faithful fervant of Chrift ; that when the Mafter appears, he may be in cafe to give an account of his negotiations, ivith joy and not with grief. II. But what is this work in vAiich gofpel minifters fhould fo exert themfelves, — the bufmefs of this em- balTy f Philip, ii. zu Of Go/pel Minijlersl 75 h^Ky upon which they are fent ? They are to deal with finners, in the moll preffing manner, — and even to pray them hi Chriffs Jlead, to he reconciled unto God. To explain this a httle, was the fecond thing propofed. I truft there are few among you that need to be in- formed, that, when man was firft created, a cordial and perfed friendOiip fubfilled between his Creator and him : or that this happy friendfhip was broken, and diflblved by fin ; fo that every one of mankind is now born an enemy to God, and in a Hate of rebel- lion againll him. it had been eafy with God to have terminated this war when he pleafed, by the total de- llrudlion of all the rebels. No terms of peace, that they could have offered, could ever have been accept- ed: nor could the mediation of all mere creatures have availed any thing, to bring about a reconcilia- tion. No fatisfaclion, that creatures could have of- fered, was fufficient to appeafe his juflice ; nor could any created power have made fuch a change about us, as might have rendered us capable of acceptance in the eyes of his infinite holinefs. \ But it deferves our clofefl attention, and our warm- eft gratitude, that what no creature could do, God himfelf has gracioully accompliihed. From all eter- nityj he d^vifed a method for the reftoration of a number of mankind to peace and favour. And in the fulnefs of the appointed time, that wonderful de- vice was put in execution. The only begotten Son of God, having alTumed our nature, and in the cha- rader of an atoning High-Prieft, offered himfelf a fa- crihce to God; and fo made full fatisfadlion to juftice, and laid a fure foundation for peace on earth, and for the egrefs of Divine beneficence, and good will to- K 2 wards 7 5 l.lde CharaUer and Worl wards men, — the fame adorable perfon, in the charac- ter of a Prophet, came preaching, and offering peace, to all that are afar off, as well as to them that are nea.r. Before his Incarnation, he managed his work, at fun dry times, and in divers manners, by the inflru- mentality of his fervants the Prophets, And now, iince, he no longer performs it, in his own human na- ture, on earth, he has committed to minifters of the gofpel, as his Ambaffadors, this word of reconciliation. Their bufmefs then is — To negotiate a treaty of peace between God and finners, that they may be brought to accept the offers of peace, to lay aiide the weapons of their rebellion, and to be reconciled unto God. Though minifters of the gofpel are often employed, as the mouth of their people to God, in public pray- er,— they are not men's ambaffadors, to deal with God to be reconciled unto them. None but Chrifl durfl engage his heart to approach unto God with fuch a view : and he has done all that is neceffary for this great purpofe. It has been difputed, whether God is adlually re- conciled to all linners, in Chrilf, — or is become re- concileable only ? There is danger in both extremes. To fay that he is only reconcileable, may import, that Chriit has only prevailed with him fo far, as that he is willing to accept fuch fatisfaclion for our fin as we can give, and to reftore us to favour upon fuch con- ditions as wx have it in our power to perform. If this is the cafe, then all that Chriil has done and fuffered is in vain: and our condition is ftiil as hopelefs as that of devils. What fatisfadion can we make for the leaft of all our offences ? Or what conditions can we perform, who are dead in trefpaffes and hns ? — On the other hand, to fay that God is adually reconciled to Of Go/pel MiniJIenl jy to all, might be interpreted as iignifying that all men are adually reftored to his favour, and that finners Ihall have peace, though they flill walk in the imagi- nation of their own heart. Such doctrine we hold iii deteftation. God is fully fatisfied with the facrifice of Chrift, as all the atonement that ever can be made for any fin. This atonement he freely offers, and peace and reconcihation on its account, to all that hear the gofpel indifcriminately. But while linners continue to reje6l that gracious offer, they are flill as much the objeds of his wrath as if no fuch atonement had been made : He is angry with, the wicked every day * ; and therefore is at war with them flill. How can he be adlually reconciled to thofe, of whom the Holy Ghoft teftifies, iimttbe wrath of God abideth on them ■\ ? But he is willing and ready to be reconciled to every finner, without any other fatisfadion, than what he has already received from Ghrifl : and with- out any condition, that the finner might be required to perform. While he brandiflies the fword of juf- tice in the one hand, and points it at the finner's vi- tals,— with the other band, he extends the fceptre of mercy, kindly inviting the perfon to touch it. The moment that he touches it. by faith, God is perfedly reconciled, and pacified towards him, for all that he has^o,^^. — The fcripture expreffion, in this, as in mofl other controverted cafes, is the fafefl, to wit, that God was, and is, in Chrifl, reconciling the world to himfelf; not imputing their trefpajjes unto them. To declare this, to all to whom we have an opportunity of decla- ring it, is the principal bufinefs of our embaffy. There are, indeed, many things contained in the fcriptures, befides the particular doctrine of reconcili- ation * Pfalm vii, II, , f Johniii.3f> ^ J 8 The CharaBer and Work ation through Jefas Chriil : and every thing there contained is included in our inilruclions. Every doc- trine muft be taught, that God has revealed in his ho- ly vi^ord ; every duty there required, muft be incul- cated : we muft endeavour to refute every errc r, and to difcourage and reprove every fin. But all this muft be done in a fubferviency to the treaty of reconcilia- tion, and with a view to promote it. Every truth muft be fet before our hearers, in its proper connec- tion with this : and every dutj inculcated in a way of (hewing, that no duty can be accepted, or performed in fuch a manner as to be capable of acceptance, un- lefs the performer is firft reconciled unto God, through Jefus Chrift. We are not only to deal with thofe that are yet id a ftate of war with God : we have bufinefs alfo with them that are already reftored to favour. Tbe edifica- tion of the body of Cbrijl is one end of a Gofpel Mini- ftry, as well as the converiion of linners. But, while the faints continue in this world, though God is per- fedly reconciled to them, the reconciliation is ftilibut partial, and imperfed on their part. There is a re- mainder of unbelief, of enmity againft God, and of e- very other corrupt difpofition about them. While this is the cafe, we muft continue our negotiations with them alfo. And nev^er is the end of our embaf- fy completely gained, with regard to any, till, at death, all the remains of their enmity are totally root- ed out, and they as fully 'reconciled to God as he is to them. In managing this treaty, the ambaffadors of Chrift are, in his name, and in the name of his God and Fa- ther, to make a free offer of peace and reconciliation, to every finner that will, and to every one that will not Of Go/pel Minifters. 79 not receive it : without exception, limitation, condi- tion, or refervation. We mufl intreat, befeech, and infift with them to return to the favour of God, and accept of a free pardon of all their crimes : for fuch is the folly inherent in our corrupt nature, that even this — men are unwilling to do. We muft call them to lay down the weapons of rebellion, to cultivate a fuperla- tive love to God, and to fhew the fmcerity of their reconciliation, by walking with God, in all the ways of new obedience. We muft fet before them, in the plaineft terms, the danger to which they expofe them- felves, the impoffibihty of efcaping out of the hand of God, or of fharing his favour, while they continue to fight againft him : and ufe every other argument, that is calculated to have influence v/ith a rational mind, to com.ply with the melTage which we are honoured to bear. Not that arguments, or moral fuafion, can pre- vail with any, that are not made wiUing in the day of Chrift's power : for a dead man can never be reafoned into life, nor perfuaded to rife up and walk. But when the day of power comes, the Holy Ghoft makes ufe of arguments, and moral fuafion. He perfuades, as well as enables us to embrace Jefus Chrift, and re- concihation through him. And he makes ufe of the miniftry of the w^ord, as a vehicle, to convey both light into the underftanding, and power into the heart. He deals with men as with rational creatures ; and Vv^hatever may be a mean, in his hand, of prevailing with rational creatures, to comply with his gracious call, we are faithfully to fet before them : in the faith that he w^ill accompany the whole, or what part he pleafes, with fuch power as will make it favingly ef- fedual. All So ^hc Characler and Work All this we are to do, at the fame time, in a way of fupporting the dignity of our charader as Chrid's am- baiTadors, and with all that humihty that corrcfponds to ourMafter's example. We mufl not prefume upon the dignity of our chara(!l:er, to affume a lordlhip over the confciences of any ; but, condefcending to the weakneiTes, the humours, and even the prejudices of men, we fhould pray them to be reconciled. Influen- ced by love to their fouls, we fliould aflc it of them as a favour to ourfelves, as well as a thing in which their own intered is deeply concerned. V/e fhould beg it with all that fervency, importunity, and earneftnefs, with which a needy perfon aflis an alnr.s: and, like Paul, we fhould become all things to all men, that we may ^ by all means, gain Joins, If we have been fo happy as to prevail with any, through the good hand of our God upon us, to accept the offered peace,— we mufl labour to condud them, in the way of peace and holinefs, till they come to the full poiTeflion of all the happy fruits of reconiilaton. Knowing the dangers to which they are expoied the temptations with which . they are liable to be afTault- ed, and the force of that law of fin in their members, by which they are ready to be led captive, — we are to ivatchjor iYitix fouls as they that miijl give an account, Jf we fee them ready to lift again thofe weapons which they had laid down, or turn afide to fuch practices as tend to diilurb the peace, we mufl not lofe a moment to give them faithful w^arning. If they have already turned aiide, we mufl ufe our utmofl endeavours for their reclaiming. If, through the feverity of their af- fliftions, or from any other caufe, they are in danger of concluding that God is flill theic enemy, and that no reconciliation has taken place, — we are to comfort them ^ Of Go/pet Minifters. 8 1 them by aiTurances of the unchangeablenefs of his love, of his being perfedtly in earneft in the offers of peace, and 'of his having defigns to accomplifli, by his fevereft difpenfations, fubfervient to thofe thoughts of peace, v^hich he always entertains towards them. In a word, we muft labour, by every habile mean, to ftrengthen their faith in God, as perfectly reconciled to them ; and to extirpate all the remains of their en- mity againfl him ; that fo they may at length, be per- fectly reconciled to God himlelf, to his law, as holy andjufl and good, to the whole method of falvation by Jefus Chrift, and to all the wife difpofal^ of his providence* III. We are now to fpeak of that regard which is due to the negotiations of Chrifli's Ambafladors. Among the powers of this world, AmbalTadors are confidered as reprefenting their refpe61ive mailers. They are honoured in proportion as their mailers would be, if they w^ere prefent. Their negotiations are received in the fame manner, as if their mafter treated in perfori.. Their mafler's faith is pledged to fulfil their engagements, and to confirm their deeds, unlefs they have exceeded their commiHiori. If any injury is done to them, it is confidered as done to their mailer: and if he have power, it will be revenged accordingly. A remarkable inflance of this took place at Corinth, almoin two hundred years before the writing of this epidle : the effeds of which were flill felt by the Corinthians, The Romans fent ambafTa- dors to treat with the petty flates of Greece about a certain bufinefs : and the meeting w^as held at Co- rinth. The Roman ambaiTadors were infulted, and obliged to leave the place. AfToon as this news reach- ^' I. ed' 8 2 The Characier and Work ed Rome, war was declared againfl the Grecian flates, and^a decree was pall for the deflrudlion of the city of Corinth. This decree was executed by the Conful Mummius, with much fe verity. The walls of the ci- ty were razed, every houfe was reduced to afhes, all the men were put to the fword, and the women and children were fold for flaves. Though the city was rebuilt, by thofe of the inhabitants who had fled at the Conful's approach, it never recovered its ancient fplendor. To relate this piece of hiflory had been foreign to our purpofe, if it did not ferve much to illuftrate the palTage of fcripture before us. With much propriety, and energy does the apoftle urge the reception due to the ambafladors of Chrift: upon the Corinthians, who knew fo well, from their mournful experience, what it was to maltreat the ambafladors of earthly powers. * You have learned,' would he fay, * O ye Corinthians, * at an expenfive rate, what it is to infult the perfons, * and to fcorn the meflage of the ambaflTadors of men : * and what muft it be to violate the ambaflTadors of God? * li\ when your fathers infulted the ambafladors of * Rome, that haughty people took fuch an exampla- ' ry vengeance, of how much forer punifliment fliall * ye be counted worthy, if ye maltreat the ambaflTa- ' dors of Chrift, and pour contempt upon the meflage ' which they bear ? As we are honoured to bear this ' high office, you ought to connder us as fpeaking and * ading in the name of God. Our words fhould be * regarded as the words of God, and you ought to give * them the fame entertainment, as if they were fpoken * immediately by God himfelf. And if you are found * defpifing our-intreaties, you wiii find his refentment ' more dreadful than that of the Romians, in propor- * tion Of GofpeJ Minijlcrs. 83 * tion as he is more powerful than they, and as your * crime will be more heinous than that of your Fa- * thers was.' We fay not, — Paul does not fay, that every thing fpoken by a miniller of the gofpel is to be received implicitely, without trial or examination, as the word of God. If an ambalTador departs from his inllruc- tions, and does or fays what he had not in commiflion, he deferves contempt from thofe to whom he is fent, and punifhment from his [Mailer. Our inilructions are open : every one has an opportunity to perufe them in the holy fcriptures. Ifw&fpeak not accord- ing to this word, it is becaiife there is neither light nor truth in us. The Bereans are highly commended by the Spirit of God ; becaufe, wheij an infpired apoftle preached, they received the word with all readinefs of mind, and fe arched the fcriptures daily, whether thefe things were fo *. And Ihall frail and fallible men, who can pretend to no more than ordinary afliftance in their miniflrations, claim that implicite faith, which Paul was glad he received not ? Nay, let every word that we fpeak undergo the flridtefl fcrutiny. Com- pare it deliberately with the law and the teflimony, "Whatever you find contrary to the word of God, treat it with what contempt you pleafe. But beware ho\T you rejed what is agreeable to that unerring rule. Every man has a right, unalienable, to judge for himfelf. And, doubtlefs, your own judgment of the true fenfe of fcripture mud guide you, in the recep- tion you give to our dodrine and exhortations. But it is not that, by which we mufl be finally judged. ' To our own Mafter we fiand or fall : and we alfo muft - judge for ourfelves. What we find, upon mature de- L 2 liberation, * Ae^s xvli, II. 84 ^^^ CharaSler and M^ork liberation, agreeable to our commiflion, we mun: de- liver to you, as what we have received of the Lord ; whether you will hear, oi>^vhether you will forbear. If we miftake, — and we are as liable to be miilaken as you are ; — if we fubftitute error for truth, or put iin in the place of duty, our conduct is highly crimi- nal : and we muft anfwer for it, to our Mailer at his coming. But if we really fpeak according to our in- ftrudions, your judging it to be otherwife will not cx- cufe you for rejeding, what we fay. It is really the word of God to you; and you muft anfwer to God for the reception you give it. We plead not for perfonal honour to ourfelves : though, if we are the ambafladors of Chri(t,fome fhare of it is due to us for our work's fake. We know that nothing is more dangerous to us, or more finful in you, than your giving to us that honour that is due to him that fent us. We are ontent, at lealt we know that we ought to be conte t, to be defpifed, re- jected, infulted and perfecuted, as our Mafler was, — if our melTage is but received, and finners prevailed with to be reconciled unto God. Whatever we may fuffer, in the way of being faithful to our truft, we look for an abundant compenfation another day. Jn the mean time, we have no fear, but our perfons v/ill be duly refpected, by all who give a proper reception to the melTage which we bear. it is the fuccefs of our embaffy about which we Ihould be chiefly concerned: and this is the principal thing to which the text refers. We appear among you as the reprefentatives of Chrift. We fpeak unto you in his Itead. And, while we fpeak according to his diredions, it is the fame thing as if He fpake to you in perfon. Chriil has his commiflion from the Father; Of Go/pel Minijlers. 85 Father ; as ours is derived from him : and therefore, what Chrift fays to you by us, is really fpoken by God 'hlmfelf, and fliould be received accordingly. 1 fpeak not without warrant : Our Lord faid to the feventy, when he fent them out, — unworthy as I am, he fays it' as really to me, and to all thefe my Fathers and Brethren whom you fee prefent, He that hearetb you beareth me : and he that defpifeth you defpifeth me; — and he that defpifeth me defpifeth kim that fent me *. In whatever llyle we addrefs you, you ought to conlider it in the fame light, as if God himfelf befpoke you, from heaven, in the fame manner. If we ufe the language of authority, it is God who comm.ands you by us. If we addrefs ourfelves to your reafon, and endeavour to prevail with you by arguments, it is God who condefcends to reafon with you. And v;heh we put on the air of a fuppHcant, and pray you to be reconciled, we do it in Chriji'sflead, and it is as if God did befeech you by us. \ Yes, God himfelf, the Eternal and Almighty God, whom you by your fin had fo highly offended, — who could eafily cruQi you with a word of his mouth; who could fufFer nothing by your deftruction, nor reap any advantage by your being fpared, — even he conde- fcends to become a fupplicant to you — the creatures of his hand, the worms of his fbotftool, rebels againll his government, and traitors to his crown I Influen- ced by pure and unmerited love, and adluated by no interefled motive, he earnefUy befeeches you to he r^. conciled unto him, without condition, and without re- serve. And can you fee the great Author of your be- ing, and of all that you ever enjoyed, or ever can en- * Luke X. 16. 86 The Character and Work Joy> — as it were, on his knees before you, begging, with all the importunity of one that aiks an alms to keep him from fiarving, that you would, in Jtime, confult your own happinefs, embrace the free offers of his favour, and not oblige him to treat you as his ene- mies? Can you fee all this, and continue obftinate ftill? Surely, if this cannot, nothing ever will prevail with you to he recc?iciled unto God, IV. It now remains that we conclude with fome improvement of what has been faid. And this fubjetH: may inform us, what we are to think of thofe men, who pretend to be minifters of the gofpel, ambaffadors of Chrift, and yet have no credentials to produce : and what reception is due to them in that character. — If you find one called a mi- nifler, who, inftead of having the call of Chrift to that office, never thought ferioufly whether he had it or not ; but, perhaps, laughs at all who pretend to have it, or to think it neceffary : fuch a man, as he does not pretend to be an ambaffador of Chrift, can never hope for the reception due to one. — You may find another, who, inftead of thofe qualifications that the New Tef- tamcnt requires in a minifter of the gofpel, is only qualified to pradlife agriculture, or to write a treatife upon it, — to compile- a hiftory, or to write a political trad ; or one who has more pleafure, and perhaps more fuccefs too, in writing a play, than in compofing a fernion. Such a man might be ufeful to fociety in another ftation ; but when, in fpite of nature, he thruils himfelf into a pulpit, he counterads the ap- pointments of the God of Nature, and tranfgreftes the exprefs command of the Head of the church. He ut- terly niiftakes his ov/n talents : and either attempts to occupy Of Go/pel Minijlers: 87 occupy a talent which he has not, or, while improving what be has, mult negledl an important work, to the performance of which he has folemnly devoted him- felf. See you a man, who, inilead of the call or confent of the people, whofe pallor he takes upon him to be, contents himfelf v/ith a prefentation from the patron, and does not hefitate to intrude himfelf, upon a reluctant and reclaiming congregation ; while, in- Itead of being ordained by a law^ful and right confti- tute Prefbytery, he is put into one of the Prieft's of- fices by a junto of men like himfelf, — efcorted, per- haps, like Judas, when he came to betray his Mailer, with a band of armed men I Such a man enters not in by the door, into the fold of Chrift, but climbeth up fome other way : and, if it fliould be thought a hard faying, it is not we, but Chrift, who hath pronounced him a thief and a robber. He cannot expedt fuccefs in managing the treaty of peace with linners: indeed, it is morally impoflible that he fhould have any fuch deiign ; for the thief cometh not, but to kill and tojleal, and to deflroy *. Such men may have fomething a<- miable in their difpolitions, they may be inoffenfive iir their walk : they may be eloquent fpeakers, and per- haps may preach found dodrine : They may even be good men, and real Chpftians; for real Chriftians have often gone far aftray. But, not having entered upon their office in the manner preicribed in the word of God, they cannot be viewed as having the call of Chrift ; and furely they have but little reafon to ex- ped his countenance in it. We ;dare not fay, that they can ne^^er enjoy the divine aftiftance, nor be in- ftrumental in doing good to fouls ; for we know that Caiaphas himfelf once fpake by Divine infpiration ; the * John X. I,— 10, 88 27^j? Character and Work the Lord fhe\Ving refpecl to the office, though irregu- larly conferred upon a very unworthy man. But fure- \y they have re:jfon to be afraid, left their miniftry lie under the blafting curfe, pronounced againft the Pro- phets of Jeremiah's time, I fent them, not, nor com- manded the??!, therefore they /Jj all not profit this people at all *. Not lefs fevere is the judgment that we ought to pafs upon thofe who have, or pretend to have, a com-* miffion to preach the gofpel, and, inftead of promoting "the treaty of reconciliation, take methods diredlly or indiredly to impede it. Such are they who, by deny- ing the dodlrine of original lin, encourage men to think, that, never having been at war with God, they ftand in no need of reconciliation. Such are they who reprefent the gofpel as a new law, requiring faith, repentance, and lincere obedience, as the conditions of reconciiiation,~^while it aifords no fupernatural llrength, for the performance of thofe conditions. Thefe, rejedling the method of God's providing, fet up another method of reconciliation- Which never can be eftedtual, till a perfon can be found, who is an enemy to God, and yet no Have to lin or Satan. — Such are they who tell us that we muft not only be fenfible of our fin and mifer^, — but muft even repent and for- fake fin, in order to our being welcome to Chrift, or to reconciliation with God through him. This is to require us to heal ourfelves, before we can be welcome to the phyfician. — Such are they who blafphemoully deny the Supreme Deity of Chrift, the covenant made with him from eternity, his proper fatisfacStion for lin, or the proper imputation of his righteoufnefs to belie- vers. Such men overturn the foundation of all recon- ciliation I * Jerem- xxiii. 3a. Of Go/pel Minijlers. 89 dilation : and, tho* they may invite us to be reconci- led to God ; if their doctrine were true, it would be impoflible for him, ever to be reconciled to us.— Such are they who teach men to bring any thing wrought in them, or done by them, either alone or in conjunc- tion with the righteoufnefs of Chrift, as the ground of their reftoration to the favour of God. This is to preach another gofpel, in diredl oppofition to what the Spirit of God has declared, viz. that by the works of the lazv no fle/h living Jhall he jujli- fied *. Such, in a word, are all thofe, who teach men to truft in imputed righteoufnefs, in a wayof ne* gleding gofpel-holinefs. This is to perfuade men, that they may be reconciled to God, and yet ad the part of enemies ftill. — Thefe, and all other perverters of the gofpel, if ever they had the commiflion of Chrift, have forfeited it, by tranfgrefling their inftruclions : inftead of praying fmners to be reconciled to God, they drive them upon the thick hojfes of his buckler : And, Oh I what a dreadful reckoning will they, one day, have, for the fouls whom they have led to de- ftrudion ? Not much lefs guilty are they who, though they preach no falfe dodrine, yet preach not the word of reconciliation. They deliver fine difcourfes, upon the feveral branches of morality, but they are fuch dif- courfes as you might have expedled from Socrates^ or Seneca. And indeed, thefe men, and their fayings, are much oft en er in their mouths, than the words which the Holy Ghoft teacheth. A man may attend long enough upon their miniftrations, and yet, like the dil- ciples whom Paul found at Ephefus, never fo much as hear whether there be any Holy Ghojl, They make no difference between the morality of a Heathen and * M that * Rom. iil. ZD. 9^ "Ibe CharaSler and WorV that of a Chriflian ; nor do they ever mention the true place tliat is due to morality in the Chriflian fyftem. They fpeak much of piety and virtue, now and there of a Supreme being : but any fcriptural name of God they feldom mention, and the name of Jefus Chrift al- niofl never. And, as it is faid of the wicked, that God is not in all their thoughts^ — lb it may be faid of them, that God in Chrtjl^ reconciling the world to himfelf, is not in all their difcourfes. — The great and important dodrines of the Trinity, of Predeflination, of Federal Reprefentation, of imputed Righteoufnefs, efficacious Grace, and the perfeverance of Saints, with others af a like nature, they do not openly impugn ; but they carefully avoid them, — either as too abftrufe, or as matters of doubtful difputation They prefs moral duties, particularly thofe of the fecond table, with ma- ny fpecious arguments; but thefe arguments are drawn from the light of nature, and from the writings cf heathen philofophers, rather than from the word of God. They even fall upon a method of heathenizing the peculiar dodlrines and duties of Chriilianity : thus prayer fhall be recommended, not as an appointed mean of obtaining promifed bleffings from the hand of God ; but only as a natural mean of fixing good impreffions in the heart, or of promoting fecial virtue. They fpeak, in one word, as if their main bufinefs were to polifh fociety in this world, and not to deal with the confcience about the concerns of eternity. Such men, though they do not oppofe the do£lrine of re- conciliation by Jefas Chrift; yet, inftead of promoting the treaty of peace, they indiredly hinder it; by^ drawing away men's attention to fomething elfe; which, though it may be of fome utility, is not the %ne thing needjul, fie who would be faithful, in the charad^r Of Go/pel Minifters. 91 charader of a Gofpel Miniller, Ihould determine, as Paul did, to know nothing among his hearers, y^i;^ Je- fiis Cbrijl, and him crucified. From what has been faid, we may alfo fee, what we are to think of that fpirit of licentioufnefs, that ap- \ pears amon^ the Chriftians of our day, in relation to the countenance given to pretenders to the minifte- rial office and charadler. If a man profelTes any ma- nual occupation, we wifli to have a proof of his abili- ties, before we will trull our work in his hand : But let any one pretend to preach the gofpel, though no man knows whence ojr who he is, we crowd about him^ in thoufands, and ,every one is eager to hear him. Yea, when we know him to be a member of a corrupt church, and to be himfelf of erroneous principles, or are fure that his call to the miniftry was very defective and irregular,r— even thefe tnings ihall not hinder us to give him that reception that is due to an ambafla- dor of Chrift. Before you can fafely giye attendance upon the miniltrations of any man, who pretends to preach the gofpel, there are three things about which you ought to be fatisfied. 1. Ihat h^ has a regular commiffion: otherwifeyou may receive and encourage an impoftor. And, furely, if Chrift is difhonoured when his faithful ambaflkdors are rejedled, he cannot be glorified by yovir receiving, that charadter, one who has no right to it. 2. That his avowed principles arc agreeable to the word of God, We are exprcisiy forbidden to heur the inJlru6lion that caujeth to err jrom the words of knowledge *. if a man adheres to no fyil^ui of dodnnes, or if you know not whut his rri.'m is; you can have no fecurity, — as the wond gocj, you have not even a probability, that he will not teach M 2 you J ProT. xix 27. 92 The CharaBer and Work you the doctrine of devils, inftead of the gofpel of Chrift. If you know hnn to be of erroneous princi^ pies, it is more than probable that you will hear him aflert and vinc^icate error. In that cafe, by hearing him you tranfgrefs the command of God, and endan- ger the poifoning of jour own foul. It is not enough that you think yourfelf qualified to diftinguifh be- tween truth and error : and refolve to believe no more than what you find agreeable to truth. You fhould not even hear the inJlruEhion that caufeth to err. Is there not a corrupt part within you, ready to embrace etery error as well as every fin, when you are led into temptation ? And have not perfons more judicious, and better eftabhlhed than you can pretend to, been drawn afide by the fpecioqs arguments oi men thatlw in wait to deceive P 3. You fliould be fatisfied, that he is a member of a church with which you may, withafafe confcience, maintain public and local communion. If he belongs to no conititute church, he can have no call to preach the gofpel, If he belongs to a church that habitually oppofes the truths and teftiraony of Jefus, your nearing him is a public ad of communion with ^^x : and you take part, for the time, in all that oppofition. Though that was not your defign, it v/as the native tendency of what you aid : and no deiign can fandify a bad adion. You may fay your communion with her was but occafional, and you ufually adhere to another church. But in this you are felf-condemned. If it is lawful to join with her once, it is lawful to do it again, ^ — and fo on to the end of your life : and then it mufl be unlawful to continue in a ilate of feparation from her; for all unneceliary feparation is fchifm. — Neither does it excufe you, that you have no cpmmiUnion with her Of Go/pel Minijiers. 93^ her in fealing ordinances, but only in hearing a fer- mon ; for, where the dodrine of a church is corrupt, this kind of communion is more dangerous than the other; as you are more liable, to infedion. Promif- cuous hearing is not that /owing hejide all waters, to which a bieffing is annexed ; but a fruit of thofe itch- ing ears, v/hich began to be the plague of the church, even in the days of this apoiUe '^. Hence alfo we may learn, what a fearful doom a- waits all final defpifers of the gofpel. Fhey defpife not ijhrift's AmbalTadors, but himfelf, and his Father who fent him : and who can expedl to do this with impunity? ^Ve need not mention the vengeance ta- ken by the Romans upon the city and peopie of Co- rinth, for the violation of their ambalTadors: the ven« geance of God is infinitely more terrible. Confider what befel the people of Ifrael, in the days of Zede- kiah, for rejedting the melTage of God in the mouth of his prophets : and what the fame people fuffered, by the hands of the Romans, for'rejedling this embafly, when brought them by Chrifl himfelf. Yet ftill a forer punifhment awaits them who refufe him that Jpeaketh to them /ro;7z heaven, by means of his ambaf- fadors on earth. All the judgments that ever were, or can be infiided upon any in this world, are but a faint emblem of what is referved for final unbelievers, in their eternal fiate. Yea, the punilhment that fhall be infiided, at the fecond coming of Chrilt, upon any other denomination of finners, will be light jn compa- rifon of theirs ; for the lips of Truth have addreffed fuch perfons, in thefe awful words; It fhall he more tolerable for Sodom and Gomorrha, in the day of judg- ment than for you-\. Hitherto, fmher, you have a way * % Tim. iv. 3. f Matth. x. 24 94 ^^f Character and Work way, and but one way to efcape : give a kindly re- ceptirin to our melTage, when *we pray you, in Chrijfs Jlead, to he reconciled unto God. To conclude — We may herefee,whatablefling the gofpel is, and a faithful gofpel miniftry, to thofewho are favoured with them. We, who enjoy this blef- ling, have an opportunity of reftoratioi) to peace and favour with God ; while others, who have it not, are left to perifh, for lack of the knowledge of the only method of peace. How beautiful upon the mountains^ are the feet of him that hringeth good tidings^ that ptibli/beth peace * P — Let the watchmen lift up their *voicej with the voice together let them fing, becaufe to them is this grace given, that they ihould be am- lajfadors for Chrijf. Well may they fay, as David fays on another account, What am /, 0 Lord, and what is my Father* s houfe, that thou hajl brought me hitherto! — Let all the inhabitants of our Jerufalem rejoice: let them celebrate the praifes of God, in a triumphant fong ; becaufe we ftill have an opportu- nity of hearing the joyjul found. Let us all wonder at the condefcending manner, in which he befeeches us, to accept the offered peace : and let us praife him for committing this miniliry to men hke ourfelves, whofe terror cannot make us afraid. Let us praife him for a fucceffion of faithful ambaffadors among us : and for his thrufti ng forth new labourers into his har- vefl from time to time. Let us praife him for the work of this day in this place. And let us teftify the fincerity of our gratitude, by a prefent improvement of our privilege : renouncing all further holtility, and being reconciled unto God. What pjall we render to^ the ^ Ifaliih lii. 7, 8. TJje Charge, 95 the Lord for all his benefits towards us P Through his grace, we will take the cup of falvation, and call upon the name of the Lord, The charge. Reverend and dear Brother, •ttOU are, this day, fet apart to a very honourabk •I. office: to be an AmbafTador for Ghrift. I feel myfelf unworthy to wafh the feet of the fervants of fuch a Mafter ; but, being honoured to bear the fame commiflion, and now called to execute my office, in delivering to you the inflrudtions of our common Maf- ter,— 1 dare not, from any fenfe of unworthinefs, de- cline this part of my duty. What exhortations, in the mean time, I deliver to you, I (hall confider as e- qually binding upon myfelf: and lam confidant, that if I fpeak according to this word *, all my Reverend Fathers and Brethren prefent, will alfo view them as binding upon them. Permit me, firlt of all, to addrefs you, in the fame manner as you and I mufl: addrefs all thofe to whom we are fent. I pray you, in Chrijl's flead, be you re- conciled unto God. 1 mean not to infinuate that you are%itherto an enemy to him: this can only be known to himfelf and to your own confcience. But you are fenfible that you have a remainder of your natural en- mity againft him, which it is your intereft daily to mor- tify : and you will find con(tant occalion of betaking yourfelf anew to the blood of reconciliation, for that purpofe. Seek more and more acquaintance with vital religion. * Pointing at the Bible. g6 The Charge. religion. This will be the bell mean of rendering your work a pleafare, and of qualifying you to labour in it, with fome hope of fuccefs. You can never have fatisfadion, nor can you really be ferious, in praying others to be reconciled, or in preffing the motives to it, till you have felt their influence upon your own foul. It is a trite, but a juft obfervation, that, in or- der to affed your hearers, you mull be affecled your- felf ; but how fhail you be affecled with thofe truths you deliver, unlefs you have telt their efficacy? Remember that you are an ambalTador, not of men, but of God : and beware of ever being more anxious to pie afe them, than to be accepted of Him Let it never be faid of you, as of thofe temporizing believers among the rulers of the Jews, that you loved the praife of men, more than the praife of God. i:\)pularity has oft been a fnare to the moil eminent fervants of Chrift : fuffer not yourfelf to be bewitched by it. No man that Wifhes to have fuccefs in this miniflry, will de- fpife the good opinion of the people to whom he is fent. They who are prejudiced againft your perfon, are not likely to profit by your miniftrations. You will therefore guard, mod fcrupuloufly, againll giving the fmallefl occafion for fuch a prejudice. If any groundlefs prejudice is taken up, you will then have the teflimony of a good confcience to comfort you, and the alTurance, that, though Ifrael be not gathlred by your miniflry, yet will God be glorified : nor fliall you fail of receiving the gracious reward of your work. If, on the other hand, you are fo happy as to retain the good opinion of your people, thank God for it, and be humble. The popular opinion is no fure tefl of merit. We have feen a m.an of flerling worth, and of fubflantial abilities, defpifed, — while another, un* worthy ne Charge, 97 worthy to be compared with him, was applauded to the fkies. No wonder: — the popular voice rejected Chrift, and chofe Barabbas. Neither is it more con- ftant than it is juft. The people of Lyftra, one day, extolled Paul as a god, and would have done facrifice to him: the next day, they Honed him till they thought him dead, — and dragged him through the ftreets of their city, to the burial of an afs. The higher you ftand, in the popular favour, the readier you are to catch a fall: as the cord mufl needs break, which is ftretched beyond its pitch. Befides, if you were fure of retaining it, nothing can be more dangerous to you, than to be valued above your true worth. Too ma- ny inftances has the Seceffion Church already afford- ed, of miniders, whofe talents were blalled, and they left to bring difgrace upon their charader; as a judge- ment from God, — becaufe they were exalted, in men's efteem, above Chrift. Our glorious Mailer is a jea- lous God, — who isjill not give his glory to another^ nor his praife, — even to his own ambalTadors. Conlider the vail importance of the work to which you are called : and always maintain a deep fenfe of your own infutficiency for it. The more you are im^ prelTed with thefe, thd more neceility will you fee of giving yourfelf wholly to it. Be injlant, in your pub^ lie work, infeafon^ out offeafm: loiing no opportu^ nity to proiecute the embalTy upon which you are lent. Neglecl not your iludies ; nor truft too much to them. Be as dihgent in preparing your dilcourfes, as if all your fuccefs depended on it; but as depend- ent upon Divine affillance in delivering, and as open to receive it, as if you had made no preparation — Ne- ver venture to a pulpit without due preparation, wheii you have^an opportunity for it; leil God, for your ar- * N rogance, pS The Charge. rogance, confound yoxx before the people. Yet never decline public work for want of preparation, when you are fo called to it, as to have no opportunity to prepare ; but trufl in Chrifl your Mafter, for his pro- mifed affiftance in the time of need. In all your public miniftrations, guard cautioufly againft every thing that tends not to promote the treaty of reconciliation. Morality is good : but let all your morahty be built upon Chrift crucified. En- tertain not your people with philofophical refearches, or metaphyfical niceties, or learned whims. It is not the wifdom of this world, but the religion of Jefus Chrift, that you are to teach them. Avoid fooli/h and old wives' fables ; and every thing below the dignity of the gofpel. Let your flile be fimple and fublime: thefe two are very confiftent ; yea, in a gofpel fer- nion, they are infeparable. A prince in rags is in- fulted : and even the gofpel of Chrift, in a tawdry drefs, becomes contemptible. Bjjt an affeded gaiety of drefs turns the prince into a coxcomb : and an af- fedled ftile makes both a minifter and his dodrine ri- diculous. The food of our fouls, like that of our bo- dies, is always moft wholefome, when leaft beholden to cookery. — Habituate yourfelf to read the moft ap- proved compofitions ; efpecially upon divine fubjedls : avoid fervile imitation, and indulge your own natural tafte : accuftom yourfelf to fpeak accurately, in pri- vate converfation. In public fpeak compofedly, gram- matically, and with fo much melody of cadence as not to offend a delicate ear. You will thus acquire a becoming ftyle, without feeming to ftudy it. When thoughts are in readinefs, words will follow of courfe. The weak of Chrift's flock will underfland you : and the learned will not defpife you. Avoid Vhc Charge. 9 Avoid as death — every dodrine, however plaufible, or however fafhionable, that is not founded on the word of God. Weigh every fen timent in that balance, before you venture to exprefs it : and remember that the fouls of men are at ftake. The wholefome food of divine truth tends not more to nourifh them, than error does to kill them. And if any foul fhall be poi- foned by your means, his blood will God require at your hand. Be zealous of your Matter's honour and interefls, as becomes an ambaiTador. For a man to feek his own glory, is not glory : but to feek the honour of Ghrift is the ready way to find true honour for yourfelf. Him that honour eth vie, fays h^, I will honour : but they that' defpife me.Jhall be lightly ejleemed *. Bear open tef- timony, as occafion requires, againft every fin, and e- very error, in the pulpit. Exert yourfelf, in the ex- ercife of difcipline, to purge out every appearance of the old leaven. In your private converfation, fufFer not any fin to pafs, in your prefence, without a fuita- ble reproof. But let your reproofs be tendered with prudence, with meeknefs, with firmnefs, and with a due regard to the difference of perfons and places. By perfonal obfervation, 1 am convinced that a reproof fo guarded, will be kindly received, and will produce a happy effe6l, when a little confultation with flefh and blood would prevent its being tendered. Never did I fee a reproof more effedual, than one that was con- veyed in a fimple look. Give all due deference to the Reverend Father, whofe fellow-ambaffador you are honoured to be f • You * I Sam. ii. 30. •]• The late Reverend Mr Johw Whyte, whofe examplary meekneir, and unwearied diligence in his Maiter's work, rendered him; through the Pivine lOO "21^^ Charge. You are his equal in point of office ; but, I trufl:, you will ever demean yourfelf, as much inferior to him in age and experience. He will not ufurp over you, and you mull not alTume upon him. If ever there fhould happen a difference of judgment between you, in mat- ters which afFed not the confcience, you know whofe province it is to yield. Beware of the beginning of Jilrife : the bed of men, and of minifters, are not proof againfl it. Between Paul and Barnabas, a difference once arofe, about a trifle, fo fharp that they were o- bhged to part, If ever fuch a thing fhould happen between you, it is odds but you will be to blame. Bis charader has long been known, for a temper eafy, peaceable, and yielding, perhaps to excefs. On this account, you may be almofl fure, that if fuch a cafe Ihould happen, which God forbid, — even though you Ihould not deferve the blame, all the world will lay it upon you. Maintain a conflant intelligence with the court of Heaven. Ambafladors have always their mefTengers jeady, to bear an account to their mafters — of all their procedure, to afk new diredions, upon any unexpedl- ed emergence, and to notify the fuccefs of their nego- tiations. Go thou and do likewife. In all thy ways acknowledge him, and he JJjall dire6i thy Jleps, — is a rule necefTary to be obierved by all ; but more necef- fary for a minifter than for any other man. From God you mull have all your ftrength and furniture for your work ; — and ail your fuccels in it. To him, therefore, you are to look for it, by a lively faith, and by Divine blefling, more ufeful im the church, than many men of more Ali- biing abilities.— After having been fome time, laid afide from public work, by the infirmities of old age, he was called home, jn the beginning of thj? |,'iar, while employed in family-worlliip. ' ne Charge. loi fey unceafiftg and fervent prayer* Pray for alliflance and diredion — in your clofet-preparations, in your public adminiftrations, — in the exercife of both the lcey5-r-of dodlrine and of government. Pray for your people, and pray with them,— in public, in their pri- vate houfes, and in your clofet ; that they may Mot receive the grace of God in vain. If you have a pray- ing difpofition, you will never want errands to the throne of grace, both in your own behalf and in theirs. Be careful to adorn the doctrine of God your Savi- our in all things. In vain will you drive to promote the treaty of reconciliation by your doctrine, if you fet an example of rebelHon in your private life : This will have influence-— much more than fuliicient to de- feat the other. Avoid not only every iin, but every appearance of evil: and every thing upon which the deceitful tongue may put a bad conflrudion, or found a flanderous accufation. Many, you may be fure, will -wait for your halting : and you will not De long with- out temptations. But, as 1 hope you will teach others, — learn alfo yourfelf, denying ungodlinefs and worldly hifls, \o live foherly, righteoujly and godly, in the pre- fent world : looking for that hlejfedhope, and the glori- ous appearing of the great God and our Saviour Jefus Chrifl, Finally, My fon, he flrong in the grace that is in Chrijl Jefus, Your work is arduous and difHcult : hut your fure and all-fujicient help is in the name of Jehovah, who created the heavens, and who framed the earth. Your flock of furniture, though not in your own hand, is inexhauftible ; and your reward is fure. See that, by a conllant exercife of faith, you draw all your fupplies from that infinite fulnefs that d\wQ\h in iChrift bodilv. Preach by faith: lludy by faith: pray 102 Addrefs to the People. pray in faith : walk by faith : live by faith : — and ac- cording to your faith be it unto you. Grace be with thee. Amen. nPO you, the people of this Congregation, I fhall •*" not now fay much. God has granted your de- fire, and your eyes fee both your teachers. It will be dreadful, if, while giving you what you fought, he fend leaimefs into yo\x\: fouL You have reafon to fear that it may be fo, if you was influenced, in your de- lire to have another minifter, by any unlawful or lini- Her motive. If it was your contempt of the gofpel, as already difpenfed among you, — if it was a reftlefs, turbulent and fadious fpirit, — if it was your having itching ears, as, alas I is the cafe v^^ith too many in the prefent generation,- — or a vain defire to be like your neighbours, by having an eloquent or popular man to be your minifter, — Then 1 fear it is with you and your young minifter, as it was with Ifrael and their king. You did not defpife God's aged fervant, but himfelf : he has given you a minifter in his anger, and you have reafon to fear, that he will take him away in his wrath. But, beloved, we hope better things of you, and things which acccwpany J'alvation, though we thus f peak* I truft you fought a minifter from the Lord, from a An- gle and upright defire, of having the great treaty of peace the more effedually carried on among you: that the work of your former paftor might not prove a bur-, den to him, in his old age ; nor your fouls be deprived of their portion of meat in due feafon, through his in- ability to difpenfe it to you. I truft, you have looked for God's diredion, in the choice you were to make, and Addrefs to the People. 103 and this day's work is the fruit of his diredion given. If this is the cafe, you have reafon to beheve that he has granted your defire, in his love : that the Lord's fervant, this day ordained among you, (hall be a blef- jfing to you, and that you (hall be a comfort to him. The relation between him and you is now fixed : and, like every other relation, this has its duties, bind- ing upon the one fide, as well as on the other. He is conftituted an ambaflador of God to you : as fuch re- ceive him, honour him, and ejleem him highly, in love, for his work' -^ fake. But beware of provoking God to blaft him to you, by efteeming him above his Mailer. Receive the word at his mouth, not as the word of men ; but, as it is in truth, the word of God. Re- ceive it not imphcitly ; he is a fallible man, like your- felves : but fearch the fcriptures daily, whether thefe things be fo. Suffer patiently the word of exhorta- tion at his hand. Submit to his admonitions, his re- proofs, and thofe cenfures which every one's cafe may require, — as if they came from his Mailer himfelf. And beware of taking offence at his faithfulnefs. He muil lift up his voice, among you like a trumpet; to P^ew to all his hearers their tranfgrefjlons, and to the members of this Congregation, in particular, their fins. And it will be hard indeed, if he cannot be faithful to his Mailer, without giving offence to you. Beware, efpecially you of the elderihip, of pre- fuming to diredl, or diclate to him in any thing that belongs to his office as an ambaifador. It is the duty of your ofhce, to concur with your miniilers, and even to advife them, in all that pertains to the government of the church, and the adminiilration of her public funds : But, in matters purely dodrinal, ycu 104 ' Addrefs to the Peopled you have no right to interfere. They are your fer=* vants, indeed, for Jefus'.fake : but they are to ferve you by Chrifl's direclion, not by yours. From him they have received their commidion : and to him, — not to you, — they mull be accountable for the execu- tion of it. Be not furprized, when you find him a man of Hke paffions with others ; or difcover in him thofe imper-* fedions, infirmities or faiHngs, — which you have not, as yet, had occafion to obferve : or which, in prefent circurailances, you have not been forward to take no- tice of. I truft, he has not more foibles or weaknelTes than other men : but he cannot be mortal and be without them : ^nd, tho' you may be blind to them now, you will difcover them in due time. When you do, you mull bear with them, and cover them in love: knowing that you Hand in need of the fame indul- gence from him, and from one another. You have promifed him a comfortable fubfillence among you : and 1 hope you will always make con- fcience of performing the promife. It is fit, that he who labours in fuch work, fhould be as free as poffible, from all entanglement with the affairs of this life ; that he may pleafe him who hath chofen him to be an ambaflador. Jt is the more necelTary to put you in mind of this duty now, as it is the duty that, of all o- thers, your miniller himfelf will have leall freedom to inculcate. He will rather fuffer an injury, in this re- fped, than give you occafion to fay, or to think, that he is more careful in feeking yoiirs than yoii. But, if you can periiiade yourfelves that the gofpel is of as much value to you, as any of the common neceffaries of life, — for inllailcc, the ihoes you wear, — you will not Addrefs to the People. 105 not find this duty fuch a burden as it ufually feems to be. You are fenfible, that the fame duties which you owe to him, you owe, in a dill higher degree, to your former paftor, who has laboured fo long, and with fo much fuccefs, among you. It is not with two mini- fters as with two mailers : you may love the one and not hate the other: you may be attached to the one, and yet not defpife the other. They are both fervants of the fame mailer ; ambaffadors from the fame court: and, being employed in the fame work, are entitled to the fame reception and entertainment. Above all, be careful to receiye, in a becorping man- ner, the meiTage that they bear. Without this, your refped for their perfons will neither be of much value, nor of long continuance : and if you are enatlcd to do this, you will fcarcely fail in dutifulnefs to^them. €onlider that where much is given, much is alfo requi- fed. Your privilege is now double to that of moil o- ther congregations : and, if it is miiimproved, your fin will be doubly aggravated. Confider how dange- rous it is to continue enemies to God. You can hope for no vidlory in that war : neither is it poffible to e- fcape : and how dreadful a thing is it, to fall into the hands of the living God? Confider the ineftimable value of the bleffing offered you. In being reconciled to God, you fhall not only enjoy peace but favour : you fliall even be made fons of God, and heirs of everlaft- ing happinefs and glory .^ — Confider what obligations you have, this day, ^laid yourfelves under, to hearken to the ambafl^adors of peace. You have called them to labour among you. The principal bufiaefs that they have in charge from their Mailer, is, to publiih the word of reconciliation -among you r nor can you * O hi7C to6 ^{idrefs to the People, have any bufinefs with them, unlefs you refolve, through divine grace, to comply with the purport of their mefl^ge. Influenced by all thefe cbniidera- tions,— as often as you hear the glad tidings of the gofpel from their mouth, be concerned to give theni the hearing of faith: and embrace the offered peaceL —Embrace it now. This moment it is offered to eve- ry individual in this numerous affembly : and per- haps it is the laft offer of it that fome of you fliall en- joy. Now is the accepted ti7ne; behold, now is the day offalvation, Ltoo have the honour to be an^/^z- ' J)aJJador for Chrijt : as though God did befeech you by me» Ipra^ you in Chriji's Jiead^ be ye reconciled unto God. .•..--....:-•■• ■■.■:-- ■■'■' SERMON SERMON III. Stedfa/lne/s in the Caiife of Cbrift recommended. Preached at the opening of the ASSOCIATE SY- NOD, at Edinburgh, in May 1780. Ret. iii. 11. behold I come quickly: hold that fajl which thou hajl ; thai no man take thy crown. GREAT and manifold are the privileges that the Head of the Church has bellowed, both upon her and her members, even in this world. But he has hot left them at liberty to ufe, or difpofe of them a^ they pleafe. In every thing that he has conferred iipon us, himfelf flill retains a property. He has de- termined what improvement we ought to make of e- very thing that we enjoy : he takes exad notice how thefe his appointments are obferved : and he has aflli- ted us, that he will return, in a little, to call for an ac- count of our flewardfhip. And according to every man's improvement of what he now poflefTes, fhall be his final lot, in the day of Chriil's appearing. He who is found faithful in the little that is now entrufted with him, fhall then be made ruler over much. But the man whonegledls his talents, fhall be accounted a wicked fervant : much more he that abufes them, to the detriment of his Miller's intereits. So alfo fhall he, who, through cow- O 2 ardice lo8 Stedfajlnefs in the Caufe ardice or indifference, fufFers himfelf to be robbed of them, by any enemy. Such a man, inftead of refto- ring to the mailer his own with ufury, ihall not be a- ble to return even the talent that he had received. And inftead of the crown of immortal glory, that Ihall be the reward of every faithful and wife fervant, that man fhall be taken, as an unprofitable fervant, and caji into outer darknefs ; where fhall he everlafting wailing and gnashing of teeth. If thefe things are duly confidered, it will plainly appear to be the inte- reft, as well as the duty, of every profefTor of Chriftia- nity, to endeavour a conftant obedience to our Lord's injundron, addrelTed to the church oi Philadelphia, m this text. John^ the fpn Zebedee, the difciple whom Jefus lo^ ved, having outlived ail the reft of the apoftles, and arrived at a very great age ; was banifhed, during the bloody reign of Domitian, to the ijland that was cal- led Fatmos.for the word of God, and for theteflimony of Jefus Chrifl. This ifland, though about thirty miles in circumference, was little inhabited or frequented. It lay off the weftern coaft of the Leffer Jfia; about fix leagues fouth from the iHand Samos ; and twenty, fouth weft from the city of Ephefus. In this ifland, as himfelf informs us, he wrote this book : about the year of our Lord 96 ; twenty-five years after the de- ilrudion of Jerufalem. After the general introdudion and infcription, which are contained in the firft chapter, we have the feven epiflles, which John,by thefpecial command of Chrifl, wrote to the fame number of churches, which were in what was called the provincial Afia; and all at no great diilance from the ifland where he then was. Thefe OfCbrtJl Recommended. 109 Thefe epiftles take up the whole of this chapter, and . the preceding. The words now read make a part of the Jixth of them, which was diredled to the angel of the church of Philadelphia, Of this name there were anciently three cities; one in Egypt; one in Syria; and this in the Lefler AJia, It flood on the banks of the river Cay- Jier, at the foot of mount Imolus : and in a very fruit- ful foil. But, being fubjedl to frequent thunder and earthquakes, it never rofe to be a place of great con- fequence It is now fubjedl, as well as the reft of that country, to the the dominion of the Turks, And it is faid, that, to this day, Chrillians enjoy more liber- ty there, than in moll places under that government : there being Hill four churches of the Greek commu- nion in that city. When, or by whom, the gofpelwas iirft publifhed here, is uncertain. We know that Paul travelled, more than once, through the countries of Phrygia and Pamphylia: and as Philadelphia lay di- redlly between thefe two, it is not improbable, that he was the firft planter of this church. In this, as in all the reft of thefe epiftles, our Lord begins with giving fuch an account of himfelf, as corre- fponded to the condition^of this qhurch, v. 7, — He pro- ceeds to a commendation of this church, and particu- larly of her a7igel or minifter ; becaufe in much weak- nefs, ftie had conftantly adhered to the faith ofChrift; and had not been aftiamed, nor afraid to a^^uch his name, ver. 8. He promifes to deliver her from thofe judaizing teachers, who had wrought much mifchief- there, as well as in the other churches ; — by convert- ing them to the purity of the Chriftian faith; and con- vincing them that he had loved her, ver. 9. He en- gages, as a gracious reward of her ftedfaft adherence to ti6 'Stedfaftnefs in the Caiife to his trutii, to preferve her from that public calamity, "which was about to come upon all the parts of the Roman empire ; or, at leaft, upon Chriftians through the whole extent of it, ver. lo. '2he hour of tempt a- iion, here intended, is thought to be the third general ferfecution, that took place under the Emperor Tra^ jan : though, if we were more fully acquainted with the hiftory of thofe times, we might be capable of a- fcertaining, with more exaclnefs, the meaning of this, and various other paflages in thefe epiftles. In this verfe, our Lord exhorts this church, and more efpecially her office-bearers, to perfift, with fted- failnefs and coiiftancy, in that adherence to his truths and caufe, which he had commended a little before^ and promifed gracioully to reward. In it, more particu^ larly, we may obferve the three things following: I. An intimation given of the fpeedy approach of a folemn and interefting event; Behold I come quickly. II. A neceflary and important duty recommended, in the profped of that event ; bold that fajl whicU ibou haft. III. A very awful danger to be avoided, by a care- ful performance of tljatduty; that no man take th^ crown. What Chrift here fays to the church of Philadel- phia, is part of what the Spirit Jaith to all the churches. And what is here faid to the angel of this church, is as really faid to the office-bearers and judicatories of e very church, to the end of the world : and to this Sy nod alnong the reft. And the fenfe of the words may W thus exprefl. Qf Chriji Recommended. j 1 1 * It is the indifpenfible duty of every Church, — of * every member of every church, — and more efpecial- * ly of thofe who are honoured to bear the office of a * Gofpel Miniflry, — ftrenuoufly to hold fail: all that * with which Chrift has entrufted them; in the fure * profpe(5l of his fpeedy coming to judgment : left, by * letting any part of it flip, they fall fhort of th^t * crown of life, which he will then bellow, upon alj * who fhall be found faithful in keeping the word of * "his patience.' All that is propofed, in this difcourfe, is only to give fome brief explication of each of the three things, al- ready noticed, in the general divifion of the words ; and then to conclude with fome improvement.. The Firjl thing^ to be explained is, The intimation here given of the fpeedy approach of a great and in- terefting event ; Behold t come quickly. We can be at no lofs to determine who is the Speaker in this paf- fage. The prophet defcribes him, in the firft chapter of this Book, i 3th i4th i.5ih and i6th verfes. Yea, he def hbes himfelf, in the 7th verfe of this chapter. And neither of thefe defcriptions can apply to any o- ther perfonj but bur Lord Jefus Chriii. He it is, who hold eth the Jlars iji his right hand ^ and walketh in the midji of the golden candlejlicks : and out of \v\\o{t mouths proceedeth a /Jjarp two-edged Jword. He alone bath the key of Davids openi?ig fo as no man canjhut; d.nd /Jjut^ ting that none can open. ' ■' There are various fenfes, in which Chrift may be faid, and has been faid, to com.e. We read of bis co^ ming into our world, in human nature, tofni/b tranf- grejfion^ and make an end of Jin, In this fenfe fpake c,' V ' '■■ ■' ' ■ ■' ' the 112 Stedfajlnefs in the Caufe, the patriarch *. The fceptre /Jjall not depart from Ju- dab, — until Shiloh come. We hear of his coming to execute judgments upon an unbelieving and rebelli- ous people : a dreadful inftance of which took place among the Jews, about forty years after his refurrec- tion. This is that coming, which bimfelf is general- ly underftood to mean, when he fays, — there he fome Jlanding here whoJbaU not tajle of death, till they fee the So7i of Man coming in his kingdom f.— -^ — The fcriptures alfo fpeak of his coming in a gracious way by a free and full communication of the influences of his Spirit, to revive his work in the church. Of this is the prophet Haggai to beunderftood J. Iwilljbake all nations, and the defire of all nations JJj all come : for to this an infpired apoflle appUes the paifage §. In a word, there is his final coming to judgment; of which himfelf teftifies at the conclufion of this book, in words very limilar to thofe here ufed ; Surely I come 'quickly. The warning in the text has been underftood, by different expcfitors, of all thefe, except the firft. Some undeiftand it of his coming to execute vengeance upon hypocrites and unbelievers, particularly in that hour oj temptation, which is foretold in the preceding verfe : as if he had faid, * Though thou hajl hitherto, kept the ^ ^ord of my patience, and though I have promifed to * keep thee in the hour of temptation; yet if thou wilt * have the accomplifhment of this promife, thou muH * continue to keep, and hold it fail : for that hour is ^ not far off. I am juft coming to fend it upon them * that dwell upon the earth.' — Some underftand it of his coming in a gracious way : and they think it re-? fers to the deliverance from the hour of temptation. ' Thoq * GeD. xlix. 10. t Matth. xvi. 28. J Hag.^n. 7. J Heb. 3^ii. %k* Of Chrifi Recommended. 1 1 ^ ^ Thou hall kept my word, and thou mayeft be en- * couraged to keep it ftill, in the aflured hope of re- * ceiving the promifed reward ; for the hour of temp- * ration, though fharp, fhall be but Qiort. 1 will fpee- * dily come, not only to keep thee, but alfo to deHver * all my people from it, in the different parts of the * world : and to grant them a reviving time.' But, 1 apprehend, the words cannot be underftood, with propriety, of any other coming of Chrift, but his final coming to judgment : commonly called his fe- cond coming. The fpeedy approach of the hour of temptation could have little influence with this church, as an argument to hold faft ; when fhc had exprefs fecurity for prefervation from it. And, for the fame reafon, the argument drawn from its being fpeedily over, could be of little weight, — But the con- fideration of Chrift's fecond coming, had the fame force with the Chriftians of Philadelphia, that it has with regard to all others. Befides, it is only at his fecondt coming, that the crown is to be conferred upon thofe who hold faft. And if we compare this palTage with others, that are allowed to refer to that great event, the manner of expreffion is fo very fimilar, that no one can perfuade himfeif — they are meant of different events. I'his is particularly the cafe, with regard to the paffage already mentioned, in the clofe of the laft chapter of this book. That Ghrifl fhall come again, to judge the quick and the dead, at the laft day, is a truth, of which we are as much affured, as of any thing eife that God has revealed. To this himfeif bore a dying teiiimony, when he fald, before the Jewifh banhedrim, Hereafter yejjjalljee the Son of Man Jitting oit the right hand of * P God, 114 Stectfajlnefs in the Caufe God, and coming in the clouds of heaven *. But when that decifivef day fhall be, it is impoflible to deter- mine. Many attem pts have been made, to fix the precife time of it : Biit all fuch attempts have only ferved to evince the folly, not to fay the impiety, of thofe who made them. And the fame will be the fuccefs of all future attempts of the fame kind. Even Chrifl hira- felf, while in our world, inftead of pretending to ^x it, declared, that of that day and hour knoweth no man; no not the angels that are in heaven : neither the Son, hut the Father -f\ It is purpofely kept a fecret ; that all may watch and pray, and be ever ready for the coming of t lie Lord. Yet there are certain figns of the times, by which we may judge, in fome degree, concerning the ap- proach of that folemn day. As we have, in fcripture, aconcife hidory of God's procedure towards the church, from the beginning of the world, till the completion of the facred canon; fo we have, particularly in this book, a fliort prophetical account of the principal e- vent.s, that have takeii place iince it was written, and that will take place, in relation to the church, till the end of time. And were it not that thefe prophecies are purpofely delivered in fuch terms, that they cannot be fully underilood, till the event explain them, — from ibem much might be gathered, towards determining how long the world I hall (land. As it is, when we fee thefe prophejcies accompliflied, we ought to confider every event foretold in tlierri, as a ilcp towards the fe- cond coming of Chrilh We may judge, with tolera- ble precifion, how much, of what Chrill has foretold, is already pad : 'and from thence we fnay form con- jectures, as to Vv'hat is yet to come. Judging * Matth. xxvi. 64. t JMark xiil. 32. Of Chrijl Recommended, 1 1^ Judging by this rule, a very fmall degree of atten- tion may convince us, that the great event, of which we fpeak, is neither very far off, nor very near. It cannot be at a great diftance, A good many years before this book was written, the Apoftle Paul confi- dered the period in which he wrote, as the laft times*. In this, and other paffages o^ the prophecy of this hook, our Lord fpeaks as if he were already on his way. He fpeaks not of future time, I will come; but, in the pre- fent. Behold I come quickly. Even then, he was ma- king preparation for his adual appearing : Since that time, feventeen hundred years have almoft elap- fed : And a great many events have happened, that are here foretold. Thus it appears, that he has alrea- dy made a confiderable progrefs, towards his fecond coming. Neither, on the other hand, can it be very near. Various important events mull yet take place, before the myflery of God he finifhed. For inftance ; though the Jews, God's ancient people, have long been hrokett off for their unhelief yet God is able to graff them in again : and we are affured he will do it, in his owQ time and way. For though hlindnefs in part is hap- pened to them, till tlJefulnefs of the Gentiles be come in;. yet, when that ihall have taken place, then all Ifrael /hall he faved f. The Turkifh empire, — or, at leaft, the Mahomedan religion, of which that empire is th& principal fupport, — is to be overthrown; that way maiy be made for the converfion of the Je»v^s : the greateft part of whom ^re fcattered, thro' the different parts of that extenlive mon»iT-'hy. This is what interpre- ters generally un^^^icfland, by the pouring out of the 'vial upov the river Euphrates, whereby the waters P 2 thereof * Heb. 1. 1. t Rom. xi- 23,-26. il6 Stedfaftnejs in the Caufe thereof ^ix-^h^ dried up; that the way of the kings of the eafi may he prepared *. The church of Chrifl: is to be advanced, to a Itate of dignity, as v/ell as of tranquillity and peace, fuperior to any thing that ever Ibe has enjojed heretofore ; and is, at the fame time, to have her boundaries extended, over the whole ha- bitable world. In that profperous ftate flie is to con- tinue, for a conliderable length of time: the fcriptures exprefs it by a thoufand years, A defcription of it we have, in the twentieth chapter of this book, from the beginning to the 7th verfe. — Whether we underftand that thoufand years of a definite,' or of an indefinite time; whether we confider them as commencing at" the Reformation, or at the total downfall of Anti- chrifl ; — we are lure, that a great part of them is yet to come. Yea, we are fure, that a principal part of the glory that belongs to that period, has never yet appeared in the world. They muft have an opinion, of the prefent fiate of the proteilant churches, by anuch too favourable, who confider it as agreeing, in almofl any refpecTt, witii the defcription juft now re- ferred to. In a fpeciai manner, the fcriptures aflure us, that, in ord^r to pave the w^ay for this profperous flate of the church, and for the fecond coming of Chrifl,— -the whole fabric of fuperftition and idolatry, that has been fo artfully raifed, and fo long fupported, in the RomiJJj church, fh^Il be overthrown from the foundation As Paul afTures his Thefialonians, that the day of Chrifl Ihould not come, except there Hiould h^^a Jailing away frfl, and that man of fin (1 ouki le revealed, the fon of perdition -]- ; fo may w^e be likewile affared, that it i^all not come, until that wicked one he confum^d^ with "^ ev. xvi. 12. t a ThefiV ii. 3, S.o Of Chrijl Recommended, 1 1 7 the breath of the Lord's mouth, and deflroyed with the '^rightnefs of his corning. It is fome time iince this kingdom of antichrift began to fall ; but when he fliall be totally overthrown, none has yet been able, pofi- tively to determine. Reformation has, for many years, been making but a flow progrefs. Rather, the king- dom of graven images has, in fome places, been gain- ing ground. It has been fo, in an alarming degree, among ourfelv^es. And I pray God, that the deadly wound, which w^as given to the head of the heajl, by the Reformation, may not yet be healed: and we per- mitted to go back even to Babylon, before we be deli- 'uered. But, if it fli(^uld even be fo, we are firmly af- fured, that the kingdom of Chrift (hall prevail at laii : and the cry fliall be heard, Babylon the great is fallen^ is fallen^ and JJjall no more arife. To accomplifli all thefe important events, mufl: needs require a confider- able fpace of time: and therefore, we may reafonably conclude, that the coming of Chrifl is not yet very near. Concerning the manner of his coming, or the tranf- actions of that great and dreadful day, we propofe not to fpeak at large. At a time when the inhabi- tants of the world v/ill have as little expedation of it, as we have this day, — the Son of God will defcend from heaven, in human nature : adorned v/ith all his ov/n, and all his Father's glory : accompanied by all the hofts of eled angels, and with all the myriads of glorified faints. He will defcend wittj a Jlbout, with the voice of the archangel, and with the trumpet of "God; by the aftonifliing found of which, the dead Ihall be roufed, from the fleep of thoufands of years : and they that are alive on the earth fliall, in a moment be fo changed^ as that no difference fhajl remain, be- tween 5 1 S Stedfqftnefs in the Cauje tween them and thofe that have been longell in theii graves. Then the faints, both dead ^nd living, fhalV be caught up together^ in the clouds^ to m^et the Lord in the air. Being fet on his right hand, acknowled- ged by him, in the fight of an affembled world, and adjudged to wear a crown of eternal life ,and glory in his prefence, — they Ihall join with him in judging and condemning reprobate angels and men. And the fe /hall go away into everlajling punijbment ; hut the righteous into life eternal *. There is no other event of equal importance as this, to any man or woman : .§)r we muft all appear before the judgment feat of Chrifi, There we mufl: give an impartial account of all the deeds done in the body, whether good or bad: of all the privileges that e- ver we enjoyed, — of all the talents that were com- mitted to our trull, — of all the opportunities we had to improve them. — of all our improvement, and all our negled, and all our abufe of them. There every eye Jh all fee the great Judge : and every one (hall receive a fentence from him, final and irreverfibie, according Z6 his works fiicUl be. Neither friend nor enemy, dead ncr living, fiiall be able to fit his fummocs. "^f here (liall be no appeal from his fentence : ncr any delay of its execution. We may be well afiared, that none of us, in this generation, flrali continue alive, at the ftcond coming of C; iiit. Vvc muft ail be fwept away by the befom of ccath, as huridreds of generations have been before us. — V^et, it coiiceins us all, to be prepared for his co- ming, as much as if we knew that it would be to- morrow; and trial ic'd' ihould then be alive and re- main, it is but a iittie when he will come to every individual ■* Matth. xxT. 46. Of Chrijl Recommended. 1 19 individual among us, by his melTenger death. In the fame eftate, in which death finds us, it will leare us. And after death, we can undergo no change, till the refurreclion. In the fame eftate, therefore, that death finds us, we will be found at the coming of Chrift. If we are not prepared for that great event before death, we can never be prepared at all ; for there is no preparation in the grave, whither we go. We proceed, Secondly, To the confideration of the duty, that is recommended to us in the text, and ought to be pradlifed in the view of Chrift's coming ; as it is expreft in thefe words, hold that fajl which thou haft. And here it may be proper to enquire, What it is that we are called to hold f aft? and what is to be underftood by our holding it faft ? l/?» What we are called to hold faft, may in part, be gathered from the preceding part of this epiftle. If we view the text in its connedlion with what goes before, we fhail fee what the church of Philadelphia had ; and this is what (he is called to hold faft Through the good hand of God upon her, this church had attained a good meafure of conformity to the will of Chrift ; both in her dodlrine and pradlice. Of all the feven churches, to whom thefe epiftles Were diredled, there are but two, in which our Lord finds nothing to reprove ; \h2iX 0^ Smyrna, and this' of PZ?f- ladelphia- The chuTches of Ephefus, of Pergamos, and of Thyatiray are all highly commended ; but ft ill he hath fomewhat againft them. But againft this church he brings no charge at all. She had attained fome degree of purity : and fhe was endeavouring to iTiaintain it ; as far as v/as confident with human im- perfedion, 120 Stedfajlnefs in the Canfe perfedion, anel with her own particular infirmities, fot fhe had but a little firength. Her imperfedion and infirmity he gracioully overlooks : and exhorts her to hold faft that degree of purity which ihe had attained. As every church, as well as every perfon mufh be im- perfect, while in this v/orld, — it will always be necef- fary to make progrefs, in conformity to the pattern /hewn in divine revelation. But it is pecuharly Ihame- ful when a church falls backward, and fuffers herfelf to lofe what (he had formerly attained. Some defeds and imperfeciions might be winked at, in an infant church, — or one that was juft emerging from the dark- nefs of fuperflition, and was aiming at further refor- matio n,— which would be altogether intolerable in a church that had been of long Handing, and had for- merly been remarkable for her purity and zeal. Thus a great degree of folly and impertinence may be born with in a child ; but if a man who had acquired a re- putation for w^ifdom, fliould return to fuch chiidifh things, he would be thought to have loft his fenfes. What the Spirit of God fays, with regard to particu- lar perfons, may, with the fame propriety, be applied to churches: If anyman draw hack, my foul JJmll have 710 pie afar e in him *. It is likewife apparent, that this church had been remarkable for her zeal and adivity, in contending for the truth : and had refilled many temptations to fall from her own ftedfaftnefs. She had kept the «ic;or^ of Chrift, the word of \vis patience, and had 7iot denied bis name. What fne had formerly kept fo llrenuouily — was undoubtedly a part of what fhe now had : and this alfo ihe was called to hold fajl. She was not to remat in her zeal : nor to fuffer herfelf to be * Heb. X. 38. Of Chrift RecommehdelL xit he overcome by temptations that flie had formerly re- filled. She was not, in any time coming, to give up with any part of that, fof which flie had fo laudibly contended hitherto. Though the members of a church are changed from time to time, (he continues the fame church, through all fucceeding generations ; while a church continues in the fame place, or among the fame people. And if ever any church is found to let that flip, which had been juftly matter of teftimony with her before, — her former practice will rife up in judgment againfl her: and (he will be felf-con- demned. But every church that has the word of divine reve- lation in her hands, may be faid to have, all that this word contains : and all tbat — every church, as well as the church of Philadelphia, is called to hold fafl. Though the word of ChviU's patience is frequently un- derflood to mean, that part of revealed truth, which is peculiarly born down and oppofed, in any particular period ; yet, it muft be viewed as comprehending all that is contained in the fcriptures at large. ^ This was it that the church of Philadelphia had kept: this, therefore, fhe now had : and this fhe is commanded Hill to hold fall. W hatever Chrift, as the great Pro- phet fent from God, hath made knov/n to the church, is committed to her, to be kept pure and entire ; and to' be tranfmitted to fucceeding generations, in the fame condition in which it was received. To this pur- pofe fpeaks the pfalmift Afaph *. He hath efiahlijhed a tefiimony in Jacob, and appointed a law in Ifrael ; 'which he commanded our fathers , that they fhould make them known to their children. 'That the generation to come 7night know them, evenj.he children who fhoulci ^ Q^ he * Pfal, LxxYiii. 5.6. 1 2 i Stedfajlfiejs in the Caufe he horn: who fhould arife, and declare them to their children. To enumerate all the parts of this facred depofuum, which Chrift has entrufted to the church ; and which every member of the church (hould exert himfelf to retain, to improve during his own life, and to deliver entire to pofterity, — would be impoffible in one difcourfe. We cannot but mention a few ge- nerals. 1. We are called to hold fajl all thofe dodlrines, which are taught in the fcriptures of truth, and exhi- bited as the matter of our faith. The church of Chrift is called the pillar and ground of truth * : to intimate^ that it belongs to her to fupport the truth, to prefer ve it from oblivion and from corruption, and to exhibit it to public view ; as a pillar fupports, preferves, and exhibits the infcription that is written upon it. No divine truth h made known to us in vain. But, what- ever was the end of its revelation, that end muft be, fo far, loft, if any fuch truth is either forgotten or per- verted,— by ignorance or by error. However little value may be put, by fome men, upon fome truths ; fcecaufe they are pleafed to call them circumftantial, there is not one propofition contained in the word of God, which is not worthy to be contended for, even to a rejljling unto blood. Chrift himfelf mentions it, as one main end of his coming into the world ; and all his followers fhould conlider it as a principal end of their exiftence, that they fhould hear witnefs to the truth f . ' 2. W^e fhould holdfajl all the laws of Chrift's king- dom. As in the character of a prophet, he has given us a complete fyftem of divine truth, containing all that we ought to believe concerning God \ fo, in the charader * I Tim, iii, 15. f John xviii. 37* Of Chrijl Recommended. £23 chara6ler of a Lawgiver and King, he has given us a perfed code of laws, containing all that God requires of us. Thefe laws he enjoins the church to obferve: and to fee that they be obferved by all her members. To the church reprefentative, f. e, to the judicatories of the church, he has given power and authority to exe- cute thefe laws, and to enforce the obfervation of them : not with pecuniary mul6ls, not with corporal punifhments, nor wuth civil penalties of any kind; but with thofe wholefome cenfures, that himfrlf has in- iiituted in his word, /or edification, and not for defiruc- tion. If any of the laws of Ghrifl be forgotten, or fall into defuetude, — if the church, in her conflitute ca- pacity tranfgrefs them, or fuffer them to be tranfgref- fed by her members, — fhe is difobedient to the injunc- tion in the text; and is in danger of loling her crown. 3. We mud hold fqft every ordinance of divine wor- fhip, that is appointed in the word of God : nothing mud be added to them, — nothing diminifhed from them. Every man, that has a fervant, conliders it as his indifputable right, to determine how,- and with what he will be ferved. And furely that right cannot be denied to God himfelf. That fome kind of worfliip is due to him, no perfon, who acknowledges the being of a God, can deny. How he is to be worlhipped, himfelf has made known to the church, in all ages. To negledl any part of his inftituted worlhip, is not only to difobey, but to rob him. And to pretend to worfliip him by what he has not inftituted, is to ufurp his prerogative. Thus, all will-wor/hip is a fpecies of idolatry, and is equally dangerous to him that invents, and to him that pradlifes it. The examples oi Nadah and Ahihu, of Korah and his company, of Uzza and Q^ 2 the 524 ' Stedfajinefs in the Caufe the men of Beth-Sheme/h, of king UT^iah, and various others, are recorded in fcripture, for the exprefs pur- pofe of warning all men, that they take not upon th-em to approach unto God, unlefs m the diie order, Be- iides, all corruptions in the worlliip of God are fo ma- ny grievous injuries done to the church herfelf. Thofe ordinances by which God is w^orfbipped— are likewife the appointed means, by which he maintains commu- nion with his worfhippers ; and in fo doing, affords them a happinefs fuperior to all that can arife from the abundance of corn and wine. In proportion as thefe ordinances are corrupted, our communion with God is prevented, and oUr happinefs confequently inarred. Thofe fuperilitious rites, that fome, who call themfelves Chriftians, have introduced into the wor- ihip of God, many of which are Hill retained in a neighbouring church, are undoubtedly much to blame^ for that ignorance of vital religion, that fo mournfully prevails among their people. 4. We are to hold f aft thdit form of government which Chriit has eftabhlhed in his church. Very early did ambition and carnal poHcy begin to have influence with thofe who had the affairs of the church in their hands. This led them to model the church of Chriit; after the pattern of the kingdoms of this world. By this means the popiih hierarchy was eilablifhed, the m^jlery of iniquity \N2iS completed, and antichrilt was xaifed tp his throne. At the Reformation, the princes of this world, fenfible how incompatible the popiih form of government was, with the peace of civil fiates, — took it for granted, that ail church govern- ment would be fo, that was independent of the power of the civil magiftrate. For this rcafon, they attemp- ted to fubjed the church to the ftate : and make ec- ' clefiafllcal Of Clhrijl Recommended, 125 elefiaftical government a mere branch of the civil po- licy. In this attempt they were but too fuccefsfale Hence every national church, at this day profeding the proteftant rehgion, is degenerated into an appen- dage of the civil goyernment: juft as the various king- doms of Europe were formerly conlidered, and treated, as appendages of the bee of Rome. The native con- fequence of this is, that it is now become falliionable, to teach, and believe, that all church government is a matter of mere indifference: that Chrill has inftituted GO particular form of government in his church; but has left it to the civil magiilrate, or elfe to 1 know not • whom, to fet up, in every church, what form of go- vernment they think moll agreeable. According to this doctrine, prefbytery may be the beft form of go- vernment in one church, epifcopacy in another, inde- pendency in a third, and fo on. But Chrift's dove^ his iindeJUed, that catholic church which is his fpoufe, — fj" but one. She is a regular organized body, whofe parts are all homogeneous, and agree with one anor ther. — The King of Zion is not fo carelefs about the ilate of his kingdom, nor fo unfaithful over his Fa- ther's houfe, as to leave it to any man, or any let of men, to model it according to their pleafure. He has inftituted a form of government in it, eflentially dif- ferent from all the kingdoms of this world, and total- ly independent upon them . which none has power to change. The man who attempts to change it, ufurps the throne of Chrift • and the church that fubmits to any fuch change, does, in fo far, renounce her head, and fet up another in his place. I trull we are all fa- tisfied, and therefore it would be fuperfluous now to prove, that this form of government, which Chrill has inilituted, is the Frejbyterial; the clTence of vvhi.h con fills 3 26 Stedfaflnefs in the Caufi ' '" "^ conlifts in the eXad parity of all the miniflers of the church, and the due fubordination of her judicatories. For that^ let us continue zealous, as we would ap- prove ourfelve$ faithful fubjeds and fervants of Jefus ChriO. 5. We muft hold faft all the privileges y rights, and immunities y that Chrift, in his hoiy word, has be- queathed and defponed to his church, or to her mem- bers; for inftance, the right of the church to call her own ailemblies, the right of the Chriftian people to choofe their own office-bearers ; and all others of a li- milar nature. Thefe are not to be tamely given up, to any that would rob us of them : much lets are they to be voluntarily refigned into the hands of the great men of the world, — as has been fliamefuUy don^ a- mong us. They mud be retained at all hazards, and contended for with unlhaken firmnefs : not merely on account of their value to us, or from regard to our own intereft ; but chiefly, from refped to him by whon:> they were bellowed ; and under an impreilion of the ibleran account that we muft give of all that he has bellowed upon us, at his coming.— -If we do otherwife^ we are guilty of the fame fm, that is fo fharply repro- ved in the church of Judah, I gave her corn and wine and oil, and multiplied herjilver and gold; which they prepared for Baal *. 6. As a mean of preferving all the reft, we muft bold faft that pure and holy difcipline, which Chrift has fet up as a hedge about his church, and about all that (he pofleiTes. However unwilling fome members of the church may be, to fubmit to the difcipline of the Lord's houfe, however remifs fome may be, in the ;adminiftration of it,— however much ilander and re- proacli ^ Hof. ii. «. . Of Cbrijl Recommended, iiy proach they may fufFer, who would endeavour to be faithful in this refpedl, — and 'however little effedl it has, for reclaiming offenders, in our day ; it will al- ways be found, that where the exercife of difcipline is relaxed, that church does not long retain, either her purity, or her other privileges. How can fhe ? when the hedge of God's vineyard is broken down, what can be fafe within? when no due endeavours are ufed to purge out the old leaven^ who can be furprized, if the whole lump be leavened P idly^ If any enquire what we are to underitand by our holding fajl thefe things ? It includes the follow- ing parti<;ulars« I. An unfhaken adherence to them all, notwith- ftanding any attempts of enemies to draw us alide. The expreffion in the text necelTarily fuppofes fuch attempts. There can be little occafion for holding faft a thing, unlefs there be fome danger of its flipping through our fingers, or elfe of its being wrefted from us by fome external force. As it was the main defign of Chrift's coming into our world, to deflroy the works of the devil ; fo it has always been Satan's principal defign to dellroy the works of Ghrift : to render abor- tive what he has done for his people, and to deprive them of all thofe advantages which he has procured for them, or bellowed upon them. Of the pure doc- trines of Ghriit he labours to deprive the church, by fowing the tares of error, and by introducing floth and ignorance among her members. He labours to rob her of the laws of Ghrift, or elfe of all the benefit that fhe might derive from them, by leading] her members into fcandalous pradices, and by preventing the regu- lar exercife of difcipline. He deprives her of the pure worihia 128 Stedfaflnejs in the Caufe worfhip of God, by introducing fuperftition and idola-^ try in its place And, in general, every thing that our Lord requires us to holdfq/l, Satan endeavours to take from us, either by force or by fraud In all our endeavours to bold \ifajl we mufl: ftill have an eve to this: and while we flruggle to maintain our polTeffion, our endeavours fhould (till be adapted to refjft the e- nemv, according to the manner in which he exerts himfelf again fl us. 2. it includes an open and condant avouching of that adherence, notwithdanding all temptations, of whatever kind, to the contrary. It is not enough that we hold fait, in our hearts, thofe truths which Chrift has revealed, continuing unfhaken in our faith of them : it is alfo necelTary, that we hold f aft the prof ef- Jion of owv Jaitb without zvavering *. A profellion of the name of Chrift, where there is no real adherence to him in the heart, is an open mocking of God ; but tO'fatisfy ourfelves wdth believing in the heart, or in- deed to pretend to it, is to deceive ourfelves ; unlefs conftffion is made uuith the mouth unto falvation. It is indilpenfibly requiiite that we give Chrift our heart ; but it is alfo requiftte that we confefs him before men. When we do not, we fhew that we are afhamed of him : we materially deny his name. Sometimes the enemy ftrives to lead us aftray in this refped;, by pro- mifing great advantages in the w^ay of denying Chrift: foinetimes he endeavours to terrify us, by threatening or inflicting many evils, upon thofe v^ho faithfully perfift in confefling him: and often both thefe are joined together. But it is our duty to harden our- felves ahke againft all his allurements and againft all his terrors. With cheerfulnefs muft we forego every advantage that can be attained by turning our back 2 - upon * Ileb. X. 23. ' Of Chrijl Recommended, 1 29 upon Chrift : and refolve to fuffer the lofs of all things, rather than give up the fmalleft article of what he has entrufted us with. Yea, we mull notjhefitate a mo- ment, about fubmitting to the worft that devils or men can inflicl, rather than even feem to be afliamed of him. Sufficient to balance all earthly confiderations is that folemn declaration made by our Lord himfelf *; Whofoever Jhall confefs me before men, him will I con- fefs before my Father who is in heaven. But whofo- ever /ball deny me before men, him will I alfo deny he-* fore my Father who is in heaven. 3. A flrenuous contending for it, when we fee it impugned, bom down or oppofed : and when any at- tempt is made to deflroy, or take it out of the way. All Chriftians, while in this world, .mult conlider them- felves as foldiers, and foldiers in the field. As we may be aflli red that the enemy will not only feek our de- ftrudion, but alfo the deftrudion of all that we have ; and particularly of all that belongs to the Captain of our falvation among our hands; fo we mull exert our- felves, not only for our own prefervation, but like wife in defence of all that Chrill has left among us. A foldier, in the day of battle, mull be peculiarly atten- tive to his colours, and ready at all hazards, to defend them. The word of Chrifl's patience is the Ghridian's colours, — the banner which God hath given to them that fear him, that it may be dif played becaufe of the truth f ; and in^its behalf we Ihould exert ourfelves to the utntoll. * Whoever, in our fight or hearing, fet themfelves in oppolition to any thing that we have received from Chriil, we muft not only bear a fuitable tellimony in its behalf; we. mull likewife fet Ol::- felves for its defence : not with carnal weapons, * R but * Matth. X. 3T, 32. f Pfal. ix. 4. 1^0 Stedfajlnefs in the Caufe but with arguments drawn from the word of God, and from found reafon. Neither a fenfe of our own weaknefs, nor of the fuperior ftrength of the enemy, fhould influence us to defert the caufe. Still we fhould quit ourfelves like men, and be firong: in a firm dependence upon his gracious afliftance, who has chofen the fooli/Jj things of the world to confound the wife, and the weak things of the world to confound the things that are mighty *. Thus we are to contend earnefily for the faith, and for every thing eUe, that Chrift hath once delivered to the faint s> 4. It necefTarily includes a careful and habitual im- provement of all that Chrill hath given us, in the manner that correfponds to his defign in bellowing it. We have nothing for which we mull not be accounta- ble to him that gare it. Nor has Chrift given us any thing, that may not, through his grace, be fo impro- ved, that he may, at his coming,* receive his own with iifury. Chriftianity is no mere fpeculative fci- ence. The laws of Chrift are of no ufe to us, if they ferve not to regulate our pradice. Every truth that he has revealed to us, is calculated' to have its influ- ence upon the heart and life. Even the privileges that we enjoy are intended to call forth our gratitude, and fo to animate us to a life of hoiinefs: that we may thereby glorify God on the earth, and be gradually prepared for the final enjoyment of him in heaven« In all the gifts, that ever our exalted Redeemer gave unto men on earth, his uniform defign was, and ftill is, the continued edification of his body the church, and of all her feveral members, in faith, in hoiinefs and comfort ; till we all come in the unity of the faith, and of the knowledge of the Son of God ^ unto a perfect man: to » I Cor. i. 27, 0/ Chrijl Recommended. 1 3 1 to the meafure of the Jlature ofthefulnefs of Chrijl *■. Unlefs this defign is kept in view ; fo as we, in the ufe of all his gifts, 'may be workers together with him in the promoting of it, — it is impoffible to hold fail what he has given us, in a manner correfponding to tlie fenfe of this text. It is now time to proceed to the Third and lall thing obferved in the words ; which was, The danger that is to be avoided, by a due performance of what is above enjoined. This is expreil in thefe v/oids, that 710 Via?! take thy crow?i, — The word man is not proper- ly in the original : The claufe might be read without it : that none take thy crown. And it Ihould be un- derftood in a feiife more extenfive than our tranflation admits of. Our crown, indeed, is often in danger from men ; but it is much oftner endangered by the af- faults and temptations of Satan. — Againft devils, there- fore, as well as men,— and, in general, againit all whofe endeavours tend to cut us fhort of our crown, fliould we qe continually on our guard., that none of ftiem be allowed to rob us of it. For the better un- derftanding of this part of the text, the following things are to be obferved. Our bielTed Lord, at his fecond coming, will bellow a crown of immortalglory upon every perfon who fhall be found to have perfevered to the end, in holding fail: what he had bellowed upon them in this world. The connection between the firft claufe of this verfe and the Ja(t manifeflly intimates, that this crown is to be expedled by the faithful followers of Chrift, at his coming. — All Chriitians, from the moment of their converlicn, are made kings and prieils unto God : but R 2 in » Eph. It. 13^ 132 Stedfajlnefs in the Cauje in this world they are only kings in minority) or more properly, heirs of the kingdom. In the other world, they will be actually invefted with the royal dignity : and the day of Ghrift's coming will be the day of their folemn inauguration, or coronation. Hence is the pro- niife of Chcifl to the church of Smyrna *; Be thou faithful unto the death, and I will give thee a crown of life. The exhortation there delivered to that church, is materially the fame with that addrefled to the church of Philadelphia in this text : and enforced by the fame motive. And both are part o^ what the Spirit faith to all the churches. A crown of life, there- fore, fl:)all, in that decifive day^ be enjoyed by every perfon in every church, who is enabled to perfift in a faithful obedience to this injunction : not as a debt due to their merit ; but as a reward gracioufly annex- ed to their fervice. Of this crown the Apoftle Paul, in the clofe of his days, expreft the moft lively hope f , / have fought, fays he, the good fight, I have finijhed my courfe, I have kept the faith: and henceforth is laid up for me a crown of righteoufnefs, which the Lord the righteous Judge fhall give me in that day : and not to me only J but unto all them alfo that love his appear- ing' This gracious promife of a crown of life, being di- r,e(aed to ail that hear the goipel, whhout diftindion ; accompanied with the command to be faithful, or to hold fait what Chriit has entrulled us with; the crown is, by this means, and in this way, offered to everyone that enjoys the difpenfation of grace. Thus every one is not only warranted to look upon it as his own, in point of accefs, but alio to hope for the final attain- ment of it. And he who negiedts the crown, or fuf- . fers * RCY. xl. I®. t 2 Tim. iy. 7, 8. Of Chrijl Recommended* 133 fers himfelf to fall fhort of it, through the neglect of that faithfulnefs, to which it is annexed, — hy follow- ing after lying vanities, really forfakes his own mercy. The man, on the other hand, who, being favingly united to Chrift, and influenced by his Spirit, aims at the faithfulnefs which Chrifh requires, though he is not yet in adlual pofTellion of the crown, has a fure and unalienable intereft in it. It is his own as truly as if he were already wearing it. And he cannot fail to obtain the full and immediate pofTcffion of it, at Chrift's coming. But, it being impoflible for men to judge otlierwife than by the outward appearance, every one who holds fall his profeffion, and aims at a correfpond- ing pradice, is to be coniidered by us, in the judgment of charity, as being in Chrift, and ha- ving an intereft in the promifed crown. We may coniider it as his crown, and are warranted to fpeak of it in that manner. So fpeaks our Lord, in the text, though he knew the hearts of all men. He fays thy crown, even while he fuppofes that the per- fon to whom he fpeaks may come fliort of it. Yet none, who fall totally and finally away from their ftedfaftnefs Ihall ever inherit the crown. It is, indeed, matter of comfort and of promife, that none, v/ho ever had an acliial intereft in it, fhall ever be fuf- fered thus to fall away, or to lofe it. Nay, they arc kept by the power of God, through faiib, untofalvation; while the everlafting inheritance, the crown here fpo- ken of, is referred in heaven for them *. But when a perfon makes fhipwreck of his profeffion, being guiU ty of a total and final apoftacy, he thereby gives evi- dence, * I Pet. i. 4, 5- 134 Sted/ajlnefs in the Caufe dence, that he never had any real intereft in the crown, whatever his pretenfions may have been. And when Chrift comes, he (liall afTuredly be deprived of it. His fair appearances, his hopeful beginnings, his continuing to bold fail for a time, will never come in- to con fide ration before his dread tribunal, unlefs as a wknefs againft himfelf. As an unfaithful and unwife fervant, he v;ill be condemned to outer darknefs : there Jhall he weeping and gnajlnng of teeth. Yea, even partial and temporary defection lays a bar in the way of our attaining the crown : and tends to diminifli the weight of it, if we do attain it at the laft. It lays a bar in the way, — and fuch a bar as nothing can remove, but an extraordinary exertion of all-fub- duing grace. Every act of unfaithfulnefs richly de- ferves exclufion from the kingdom: and if fuch ex- clufion does not follow upon it, the fole reafon is, be- caufe he with whom we have to do is God and not man, «— It tends alfo to diminifh the weight of our crown^ if we come, with difficulty to the pofleffion of it : For every perfon on the right hand of Chriil:, as well as every one who fhall be found on his left hand at his coming, fliall then be rewarded, according as his works Jhall he. He who has built Gold andfdver, and pre- cious Jlones, in the houfe of God ; fo that his work may abide the fire, ihall not only have his foul for a prey, but iliall likewife enjoy a plentiful reward of his v/ork. Chriil iliall pubhcly declare his approbation of what he has done, and acknowledge him to have adted the part of a good and faithful fervant. Such fhall be the happinefs of every one w^ho has been enabled, conflantly and faithfully to hold fail all that he has received of the Lord. And this he will confider, without doubt, as a confiderable addition to his weight of Of Chrijl Recommended, 13^ of glory : a precious jewel in his crown. But fuch a jewel can never be fet in the crown of that man who has made apodacy, or fallen from his own (ledfafLnefs. In as far as he has done fo, his work niuft be loft: Chrift- can never approve or reward v/hat fuch a man did againft himfelf, his truths, or his laws. And him- felf can only he faved as it were hy fire. From all this it clearly appears, that every attempt to move us from our fledfaflnefs, is an indired attempt to rob us of our crown. The conneclion, v/hich Ghrill hath inflituted, between our holding fad his name, and our enjoying the crown at his coming, nothing can pollibly diffolve. The two will ever continue infe- parably joined together. The man who holds the one ihall have the other : and. he who gives up with one, infallibly lofes both. Hence, that enemy would effec- tually take from us our crown, who fhould finally prevail with us to give up what we have received from Chrift, or to betray that important truft, which he has com- • mitted to us. Thofe enemies, indeed, who fet themfelves to de- prive us of what we have, and are here called to hold faft, are incapable of enjoying that crown, which they may take from us : but one may take from another, what himfelf cannot retain, or what he does not wifti to polTefs. Satan well knows that he never can en- joy our crown : and it is not with any fuch view that lie attempts to take it from us. Envy, hateful and pernicious as it is, is a lefs mahgnant paffion, than that by which he is influenced. Pure malice is his only motive : and if we lofe our crown, his whole end is gained. Our Lord, then, does not mean that our crown is to be worn by him that takes it; but ^lely, that he robs us of it, who moves us from our ftedfaft- nefs. 136 Stedfajl?iefs in the Caiife nefs. A fimilar form of fpeech is ufed in various other paiTages of fcripture. Thus Solomon exhorts*, Remove thy way far from her, and come not near the door of her houfe : lejl thou give thine honour to another, and thy years unto the cruel. The cruel may take from a man both his years and his honom' ; but themfelves can enjoy neither ; yet he whom they deftroy may be faid to give his years to them. Thus our enemies may be faid to take our crown, when they prevail with us to give up with the w^ord of Chriil's patience; becaufe it is as effedlually loft to us, as if they v>^ere to enjoy it in our Head. But there is a fenfe, in which we may fuffer another both to take and to wear our crown. In certain games, which, of old, were celebrated with much fo- lemnity, crowns of various denominations, were pro- pofed as the reward of the vidlors : and whether they run or wreftled, the crown was in their eye, as the prize for which they contended. So Chriftians are fometimes reprefented as wreftling againfi principali- ties and powers, and fometimes as running in a race. But, in whatever hght we view them,ftiU this glorious crown is in their eye, as the prize oj the high calling of God in Chrifl Jefus. There are races, in which, however many run, only one can obtain the prize. But there are others, in which prizes of different va- lue are given to different perfons, according to the manher in which they refpedlively acquit themfelves. He \Vho runs well, and keeps the ftart for a while, bids fair for the firft prize : it is already looked upon as his own, both by himfelf and others. But if h^ flacks his pace, another gets before him,, andfeizes the crown which he counted upon as bis own ; fo that he '" can * Pror. V. 8, 9. Of Chr'ijl- Recommended. 137 can only come in for the fecond prize. To this our Lord is thought, by feme, to allude in thefe words : for fuch is the Chiiftian race. Here every one that runs lawfully receives a crown ; but every one's crown is proportioned to his fuccefs in running. A holy- e- mulation fliould, therefore, influence every runner. Every church fhould flrive to go before every other : and every Cbriftian to outrun his brethren, in holding faft what we have from Chriil. Every one that gets~ before us we fliould coniider as if he intended to gain the crown that we wifned and hoped to enjoy. Each one fhould exert hinifelf, as if he expelled the firfl prize, — the mofl weighty and glorious crown. It now remains that we draw to a conclulicn with fome improvement of the fubjed:. And it affords us a variety of ufeful information and diredlion ; for inftance, 1. It informs us how widely they are miflaken, and how miferably they will be difappointed in a little, who allow themfelves to fay in their hearts, Our Lord delayeth his coming : and from that confideration, in- dulge themfelves in heating their fellouv-fervants^ in abufmg the Mafler's talents, negleding his work, or any otherwife tranfgrelling his injunclious. To every fuch perfon Chriil will certainly come, at an hour when he thinks not: and, if he is not bleffed with repent- ance, will cut him infunder^ and appoint him his por- tion with the hypocrites *. Chrifl is notjlack in rela- tion to this matter, as fome men count JI a chiefs. Be- hold he Cometh quickly. Ever fince he made this de- claration, he has been, as it were, on his way : and he certainly will come, aflbon as the way is paved for it, * S by * Matth. xxiv, 49, 51. 138 ^ Stedfaftnejs in the Caufe ty the accomplifliment of thofe events which are writ- ten in the prophecy of this book. Though his adtual coming to judgment may yet be at fome diftance, it is but a very fliort time when the will cOme to every one of us by death. And as death finds us, fo will ■we appear before his tribvmal, at his coming. To thofe who indulge themfelves in fin, or who doubt whether he will come at all or not, — on account of his appa- rent delays, he will come much fooner than they de- fire. And to thofe that wait for him, it is but a little while, and he thatjhall come will come, and will not tarry* . 2. It fliews us, in what fight we ought to view all our privileges, pofiefi[ions and endowments of every kind. They are not our property : nor are we at li- berty to difpofe of any, even the leail of them, at our pleafure. They are all our Mafi:er's talents, which he has committed into our hand, with a ftrict charge to occupy till he come ; and with a pofitive afllirance, that, •U'hen he comes, he will require his ovon with ufury. If therefore, we find ourfelves more favoured thaii ma- ny others, let us be more thankful in proportion, more zealous, and more diligent than they. — We have the word and ordinances of God, in fome rneafure, both in purity and plenty ; while many of our brethren of mankind are left to perifli without the knowledge of the way of falvation : and many of thofe who are cal- led Chriilians, have divine infiitutionsfo far corrupted, that the things which are of God can fcarcely be dif- tinguiflied from the dodrines and inventions of men. Indtad of improving this for the ncurifiimcnt of our lulls, particularly of our pride, as we are too apt to do, — let us be careful to diftinguifli ourfelves as much, by our diligence and activity in Chrill's fervice, as he has diilinguifiied Of Chrijl Recommended. I3t^ diflingudied us in point of priviledge. \%^ek now, that /o whorninuch is given ^of him JJjoll much he required: and it is highly reafonable that it fliould be fo ; for, even in the common affairs of this hfe, to whom men have gi- ijen ?nnch, of him they will ajk the more *. 3. This fubjecl evinces, how incompatible with ge- nuine Chriftianity — is a hfe of lloth and inactivity, or a life of indifference and carelefTnefs about fpiritual things, and particularly about the public interefls of the kingdom of Chrift. Even ijn regard to v/hat con- cerns this world, it is no man's intereft, any more than his duty, to live idle : much lefs in relation to fpiritual things. Every one of us has it as a principal part of our bufinefs here, to prepare for the fecond coming of Chrift, and for that eternity which is to follow. We can never be ready for his coming, unlefs we have a previous interefl in that crown which he will then be- flow ; and be in a condition to give him fome proper account of what we now enjoy by his bounty. This we can never be, unlefs in the way o^ occupying till he come. We mufl work, and run, and llrive, and wreflle, and hold f aft. Our enemies are never idle : and if, at any time, we give ourfelves up to Hoth, or fall aHeep in fecurity, they will be fure to improve the opportunity thereby afforded them. If they cannot wreil from us by force what Chrift has entrufted us with, they will leave no means unattempted, to catch it away by guile. And it will be a forry account that we can give of it, if we can only fay, as the Roman foldiers were taught to fay of the body of our Lord, thty fole it away while wtflept, 4. This fubjedl points out to us, both the nec^ffity of feparation from corrupt churches, and the precife S 2 time '^ Lukexii. 48. 140 Stedfaftnefs in the Caufe time when fuch reparation becomes necelTary. One of thofe, which are thought the moil powerful argu- nients againil feparation, is drawn from this conlidera- tion, that Chriii himfelf, when dictating thefe epiflles to the Afiatic churches, — though he cenfures fome of them for very grofs corruptions, never exhorts any of their members to feparate from their communion, in order to keep their garments clean. The truth of the premifes is admitted, but the concluiion does not fol- low. He pofitively enjoins upon fuch churches — a reformation of their refpeclive cora'uptions : and if he had required feparation from them, it mufl have been upon the fuppofition, that no regard would be paid to his injundion. To make this fuppofition, would not only have been mod difbonourable to thofe churches, but plainly derogatory to his own authority. But can it be fuppofed, that, if thofe churches, or any of them had contemned fuch an injundlion, and refufed to be reformed, it would have been the duty of their mem- bers, to have held communion with them in thefe cor- ruptions, rather than to have ereded themfelves into a feparate church ? But, to confine ourfelves to the text ; — It muit be the duty of every private Chriftian, as well of every church, to hold fait what we have re- ceived fiom Chriii. If any church refufes to comply with this exhortation, it is the duty of her members and children, to plead with their 7?iother on that ac- count, if their pleadings are ineffectual, they mufl ftill holdfajl for themfelves. AvA if matters come to fuch a pafs, that they cannot hold, or enjoy commu- nion with her, in thofe things of Chrift which (he ftill hath, without giving up with thofe things that Ihe has let go, and taking part ia thefe corruptions that flie obilinateiy retains,— then it muit be a duty to fepa- rate. Of Chrijl Recommended, Xs^x rate, as the only way left, to keep our own hands clean. We ought always to endeavour to keep the ii- nity of the Spirit^ in the bond of peace ; but we mull alfo hold fall whatever Chrift has delivered to us: and furely one command of Chrift does not contradid: an- other. We can never be called to maintain unity, at the expence of purity : nor to avoid fchifm, by giving up with that faith, or any part of it, which was once delivered to the faints. Even with corrupt churches we are to hold communion, as long as we can do fo, in a way of holding faft Vv^hat we have received of the Lord ; but no longer. If the church herfell* attempts to rob us of what we have, and Vv/ili not al- low us communion with her, unlefs we give it up, we ought not to hefitate which to choofe. If our fepara- tion from the national church of Scotland — cannot be vindicated on this principle, we are ready to give it up. 5. This fubjedl fets before us the danger, as well as the fin of apollacy, or backfliding from any part of reformation that had once been attained, either by a church, or by any individual. They who are guilty of it, tranfgrefs an exprefs command of Chrift ; and fo pour contempt upon his. authority, and difho- nour upon himfelf. They alfo do the greateft injury to their own fouls: they, in fo far, renounce, and give avv-ay their crown, \\hat fhalLwe then think of the condudl of fome men, who once joined fweet counfel with this Synod, and walked to the hoife of God in their company; who hav^ turned their back upon fonre of the moft material articles of that teftimony which they once efpoufed, and upon various parts of that re- formation uhich they, in coj^junclion v/ith us, had at- tained: and all this, through their prepofterous at- tachment I4'2 Stedfd^nejs in the Caiife tacbment to an oath, that binds them to the comrpu- nion of the national chUrch, which yet they avow themfelves to have forfaken. Before they went out from us, — this court had efpoufed a judicial teftimony for the doclriae, wordiip, difcipline, and government of the reformed church of Scotland, in her purcil tirats. They had alfo publifhed an acl for renewing our folemn covenants, with a bond adapted to the pre- fent ilate of the church. And our brethren had been among the moil forward to promote that work, and to join in it.^But no fooner had they left this Synod, than they began to find pretended miilakes in the Ju- dicial Teftimony, and, after ten years , labour fpent upon it, have, at lail , pubUihed vvhat they call a Re- cxhihifion of it, fo mutilatcf] and changed, that it is no longer conf (tent with itfelf. And this they have done, in fuch a manner, as makes it evident, that this teftimony is no longer of any judicial authority among them : the w'hole, as re-exhibited, being merely the vvork of a committee, who could not pretend to any juSiciai powers. The folemn duty of public covenant- ing with God, after many of them' had joined in it with apparent cbeerfulnefs, they have totally neglecl- ed for thirty years and more : and feme of them have not been aihamed to impugn and vilify it from the prefs ; at lead, as it is pracStifecl among us : though we ftiil praclife it in the ilmie manner, as themfelves con- curred in appointing it to be done. — Is this to hold «; what they once had ? Have theie meh forgot that rid Cometh quickly ? Or is it, v/ith them, a matter of no confcquence, who take their crown ? 6. In a word, this fubjed: informs us of this comfort- able truth, that none of the followers of Chrift are re-, quired, any mere than Job was, — to ferve, or to fear God Of Chrijl Recommended, 143 God for nought. Indeed, our beft fervices are both imperfed: and defiled: and therefore, inftead of claim- ing, or expelling any reward, as a debt due to us on that account; we have reafon to adore the forbearance of God, if we are not'punifhed for the manner in which they are performed. — But God is not unrightc- ous, tq forget our work and labour of love. A great rew^ard'is gracioufly pr9vided, for them that keep his llatutes. A crown of glory ^ that fadeth not away, fliall, at the coming of Chrid, be the final reward of all that hold faji his name, and are faithful for him 2mto the death. Ail thofe earthly advantages, that we might gain by turning away from him, we may ra- tionally defpife ; as well as all the things that we can fufFer, — whether from devils or men, for our adherence to the word of his patience, or for our obedience to his laws : while we have refped: to the glorious com- penfation fecured to us in that day. He has made it our intereft to do our duty : and to hegled or violate it is the greateft injury that we can do ourfelves. I Shall now conclude with a fhort Address, firft to the Members of this Synod who are prefent, and then to the Chriitian people, of whom this audience is com- pofed. REVEREND FATHERS AND BRETHREK, I am fenfible of my unfitnefs to Ut before you the duties of your ilation and office. Inilead of exhorting you, I have need to be exhorted by you. But, conii- dering your appointment of me to this fervic^, as the call of our common Mailer, — i dare not, on any pre- tence, decline rec^Umg to your mind and my own, P- few things, that our Lord expeds of us, and will re- quire 144 Stedfaflnefs in the Caufe quire at his coming, — as they are fuggefted by this text. What v/as written to this church q^ Philadelphia ; the Spirit of God ftill continues to fay to all ciiurch- es. What is faid to the churches in general, is peculiarly addrelTed to the angels or office-bear- ers of every church : more efpecially, when, be- ing afiTembled in their judicative capacity, they reprefent the churches themfelves. To us, there- fore, is the word of this exhortation fent. Thus faith the Lord Jefus Chrift to this reverend synob, Behold I come quickly, hold that fajl which you have : let no man take your crown. Let us, then, conlider attentively v^hat it is that we have : what our Mafier has entrulled us with, and ex- perts an account of from us, at his coming. We niufl be accountable for all that is contained in the volume of divine revelation, and for the manner in which we ihall have con^uffled ourfelves, zsjlewards of the my- (levies of God, We muft be anfwerable for all the purity, and conformity to the divine pattern, that has ever been attained by the reformed church of Scot- land, whofe reprefentatives we haye the honour to be; for our diligence in preferving and maintaining it, and in tranfmitting it entire to fucceeding generations. We muft give an account of all thofe truths and du- ties thajt were held faft, and witnefled for, by this church in former times, and by thofe of her members who refijled unto hlood, Jlriving againji Jin. Their teftimony is now among our hands : and we are called to hold it faft as they did ; though we fhould be obli- ged to do it at the fame expence. We are entrufted with all that is, in a peculiar manner, the word of Christ's patience^ in our own day : and we are called to OfChrifl RecommendeH, 14^ Vo be the more zealous in keeping it, in the view of an hour oj temptation, which God feems threatening to fend upon theie iiles of the fea, to try them that dwell in our linning lands. We mud anfwer, as every other man muft do, for our own fouls ; and for all the talents of every kind, that are committed to us refpeclively. And at our hand will all thofe fouls be required, that are now put under our charge. Oh I how weighty and important is our truft? Well might it be frpd, even by an infpired apoftle, Who is Jufficient for thefe thitigs? Happy it is, that we may add, as he did, — our fiiffi-^ eiency is of God, Let us always bear in mind, that our Lord is on his way : and let us not forget what we have to expedt from him, at his coming. If we are ever fo faithful and diligent, we are but unprofitable fervants ftill, and- ean merit nothing ; but if we do hold fait till he come, we may be allured of a crown : and our crown fliallbe fo much the more brilliant, as our work is now diffi- cult, and our charge heavy. On the other hand, if we are unfaithful, even though the root of the matter be in us, our crown ihall be diminifhed, our work fliall be loft, and our fouls only faved, as it were byjire^ But if we are habitually uiidutiful to our Mailer, and fuffer ourfelves to be robbed of what he has commit- ted to our truil^ — we fliall finally lofe our crown : and our mifery, in the other world, fhall bear an exad: proportion to our honour, our talents, our privileges^ and the importance of the trufl'that is committed to us now. If it /Jjall be more tolerable for Sodotn and Goviorrha, in the day of judgment ^ than for thoie to whom the gofpel has been clearly and purely difpen- fed; — how intolerable muft it be for that man, who, being called to preach the gofpel to others, brings * T tbeir 1 46 Stedfajlnefs in the Cauje their blood upon bis head by his unfaithfulnefs, and is hinifelf a caft-away! Let us, therefore, be careful to acquaint ourfelves, more and more, with what we have received, of the Lord. We all know hut in part, and therefore pro- phecy hut in part. While this is the cafe, we all need to grow in knowledge, as well as in every other grace. We can neither hold fall ourfelves, nor inltrud: our people !/ow to do fo, — nor be helpful to them in fo do- ing, as the duty of our ofHce requires, unlefs in as far as we knovv what we and they have received. The fcriptures of truth are the only fource of all religious kno^)vledge; efpecially of that which befits a minifter of the gofpel. Let us, therefore, make it the princi- pal employment of our private hours, to lludy and fearch the fcriptures, efpecially in the original lan- guages. By this means we fhall both be qualified for the public duties of our office, and fliall find oUr own fpiritual edification and fatisfadion promoted, in a more effedlual manner than by any other means. — Let us be diligent to acquaint ourfelves with what Chrill has done for his church, particularly for the church of Scotland, in former times; and what Ihe, by his good hand upon her, has attained ; that we may not let flip, at our eafe, what our progenitors held fafV, at the expence of all that was dear to them in the world. — Let us be peculiarly attentive to thtjigjis of our own times ; that we may know what Ifrael ought to do, what article of the name of Chrifl we are peculiarly called to hold faft, what progrefs he is ma- king towards his fecond coming, and how we ought to demean ourfelves, as faithful watchmen, upon the walls of our Jerufalem. Let us take every competent method of imparting to Of Chrlft Recommended. 147 to our people whatever we ourfelves know, In relation to thefe matters : and of exciting them Xojirive toge- ther with us, in holding that fall which we have. It is not enough that we labour to do the duty required in the text : we mud take care that the fame duty be not negleded by any of thofe, over whom the Holy Ghojl hath made us ouerfeers. For, if any of them fall ' from their ftedfaftnefs, through our negled, — much more if they are driven from it by our mif- condudl, their blood will be required at our hands. — To avoid this dreadful iiTue, let us always be mjiantin. fee, Jon, out of feafon, labouring to declare the whoh €ounJel of Qod^ Let us he diligent to know the Jlate of our refpeclive flocks, that wc may pertinently ap- ply what we have received of the Lord, to their con- iition : for this end, let us bew^are of negligence in elf'ped: of thofe duties of our office, that are of a lefs public nature ; fuch as catechiling, vifiting the fick, exhorting from houfe to houfe, and affording opportu- nities to our people, of private converfation about their spiritual concerns. Let us be careful, in our judicative capacity, to maintain the diilinction that Chriil: himfelf has made, betw^een his fpiritual kingdom and the world that li- eth in wickednefs,— to prevent the entrance of cor- ruptions, or of corrupt perfons, into the church, — and to purge out the old leaven, afloon as it begins to ap- pear. For this end, let us always coniider a regular attendance upon thofe judicatories, of which we have the honour to be members, as an elTe ntiai part of the duty of our office. There may be cafes of neceffity, in which our attendance might be a fin, rather than a duty : and even cafes that render it impoffible. But, unlefs our necelTity is both real and urgent, we are not T 2 more J 4^ Stedfaftnefs 171 the Caiif€ more excufable in negledling this, than any oihei; branch of our Mafter'^ work. — Not only mnll each of lis be anfvverable, in our own place, for all the deeds, and for all the omiflions, of courts in which we are prefent and ading members ; uniefs we give fuitable teilimony againil what is amifs : we inuil likewife an- fwer for all that is done or omitted in our abfence, when we are abfent without neceffity ; becaufe we ought to have been prefent, to caft in our mite for pro- moting the work of God, and for preventing what might be prejudicial to it. You will bear with me in exprefiing my fears, that the thin meetings of this Sy- nod, as well as of inferior judicatories may be owing to our falling from firlllove, and beginning to remit in our obedience to our Mailer's injundion in this text. Let each of us conlider attentively what particular gifts or talents have been beftowed upon us by the great Head of the church : and what opportunities, or calls, he gives to improve them. We are all invefled with the fame office ; our work, therefore, in the ge- neral fubflance of it, is the fame : and we have all rea-r fon to exped: the ailiiiance of the fame Spirit, in the performance of it. But there are flill droerjities of gifts by the fame Spirit: and every one is called to im- prove every gift that he poiiefies, according as provi- dence gives him an opportunity. Hence very differr- ent pieces of work may be called for, at the hand of different perfons, who all bear the fame office. One may be highly culpable for neglecting that, to which another has no call : And one may be guilty of high prefumption, in attempting that which his brother can- not negledt without lin. Inftances of this kind will readily occur to every attentive mind. Every m.an is mcepted, according to what he tath, and not accordirvg •: ■ I ■ - to Of Chrijl Recommended. 149 to what he hath not : and it is what we refpedlively have that we are called both, to hold faft, and to occu- py till Chrifl come. Let us be watchful and circumfpecl in our private walk ; fetting before our people, and the world, an example of all holy converfation and godlinefs. For this end, let us hold faft by the unerring rule of God's law : and keep a fteady eye upon the great Pattern, that was fet before us by him, who is the chief Angel of all the churches. And, both in our public, and in our private charac- ter, let us carefully guard againft every thing that may tend to deprive the church of any that Hie has recei- ved from Chriit. Among many other fruits of his love, he has bequeathed to her, and left with ho^x his Peace, And wo to the man by whom Ihe is diilurbed in the poffeffion of it. Let us therefore exert ourfelves, to fubdue, in our own breafts, all difpoiition to wrangling and contention : and to cruih the firft appearances of it among our people. Have we not, in this refpecl, ano- ther fad proof of falling from firft love ? Have there net been, in late times ; — are there not at prefent, — isjars and fightings, animofities and divifions, in vari- ous congregations under the infpedion of this Synod? Have miniiters themfelves been as blamelefs as they ought to have been, in this matter.^ Has there never been any appearance of private refentment, or of a fadlious party fpirit, even in this court? Have the members of it never given evidence of fuch a fpirit, in their condudl towards one another without doors ? To be more particular here, might feem prefumptuous in me : and might irritate thofe pafiions that i wifh to alTwage ; but they are flrangers in our Ifrael who i:nov/ not that there is too much reafon for what I fay. 2 5^ Stedfqflnefs in the Caufe To us it belongs, to fet others apart to the fame of- fice with which ouifelves are invefted; and we can- not be duly careful to hold fad what we have, un- lefs we are anxioufly felicitous, to commit this facred oflice, to none but able zn^ faithful men. Let us care- fully infpecl the morals, and the education of all that are pointing towards public work. Let due experi- ment be made of the aptitude of their talents, for pub- lic ufefulnefs. Let a diligent fcrutiny be made into their learning and other minifterial gifts. Let us have proofs of their examplary life, and edifying converfa- tion. Let their {ledfafl attachment to the word ci* Chriil's patience be apparent. After all our care we may be deceived ; for men can judge only by the out- ward appearance. But we are inexcufable if we al- low Gurlelyes to be influenced by partial friendfhip, by miilaken lenity, or by any other motive whatever, to lay hands upon any man who is like to prove a dif- grace to the office, either through his deficiency in minillepial endowments, or the inftability of his mind, or the irregularity of his life. — We are not duly at- tentive to the words of Chrift in the text, if wc are iiot concerned that our fucceifors in office, be zealous and active, when we are in our graves, in holding faft till he come. In a word, Let us be humbled, this day and every day, for our manifold fnort-comings, imperfedions and fins, againft this and every other command of Chrift. And if we have failed heretofore, let us be fo much the more diligent and ftrenuous, in holding faft all re- vealed truth, and every commanded duty, in all time to come ; and fo much more diffident of our ftrength and ability for fo doing. But however fenfible of our own weaknei's, let us always hefirong in the grace that r inCbn/l Jtfus. liliall Of Chrijl Recommended, i^t I Shall conclude with a few words to the People in this Aflembly. To you alfo, my dear friends, is the word of this exhortation fent. — You alfo have your talents, your privileges, and attainments : all which you have re- ceived from Chrift : and for which you muft be ac- countable to him, at his coming. You alfo have the promife of a crov/n; and you Ihall not fail of obtaining it, if you are enabled to perfevere to the end, in hold- ing that f aft which you have. That you may not come ihort of it, beware of receiving any thing, as from Chrift, which has not his ftamp upon it. C4eafe from hearing the inflrudlion that caufeth to err from the words of knowledge. In our day, alas I many fay, lo ! here is Chrijl, and lo ! he is there. One man fhall teach you one fyftem of dodlrine, and another fliall teach you a fecond, quite oppolite to it : both ihall pretend to have received from Chrift, all that they deliver to you ; and both will tell you that you muft hold faft whatever they refpe£lively teach you. But the fyftem of divine truth, which Chrift hath given to his church, muft b.e one : its parts are all confiftent, and connect- ed with one another. If you would know what it is that you are to receive as from him, the only method you can purfue with fuccefs — is that which was pointed out by the prophet, almoft three thoufand years ago^, To the law and to the teflimony; iftheyfpeak not according to this word, it is hecaufe there is no light in them. The word of God is the only fure and infallible rule, both of faith and manners. To that ftandard you muft bring all the dodrines, and all the pretenftons of men: and, however unlkilful you may be, it is abfolutely ne- ceflary that you judge for yourfelf. By this you muft prove * Ifa. YuL 20. 5 -^z ^ledfaftnefs in the Cdufe pro've all things, and holdfdjl only that "which is found to be ^f6)oJ.— Beware of reding in any knowledge of the fcriptures, ot any conformity to them, that you Lave already attained. But, like V^\A, forgetting thofe things that are behind, and reaching forth to thofe that are before, prefs ye towards the mark, for the prize of the high calling of God, that is in Chrifl Jefus. Let no man fpoil you of what you have, through philofophy or vain deceit, or by any other means : and if any man at- tempts to do foj'xonlicler him as one that would take your crown. Strive fo to improve what you have recei- ved, that your flock may be daily augmented: and you may, if poilible, return to your Lord ten talents for one that you received from him. — If you cannot, at lead, give him back his own with ufury, all that you now enjoy ..will tend to aggravate your mifery, in the day of his coming. Endeavour to go one be- fore another, in a clear and diftind knowledge of di- vine truth, and in an earned contending for it : in acquaintance with all the laws of Chrid's houfe, and in a i edfad and perfevering conformity to them. In one word, let a holy emulation, without any mixture of envy, or grudging at one another's pro- grefs, influence us ail, miniders and people, in the ifn- Tice of our common Lord. And that we may never remit in our diligence, let us always bear in mind iiis fecond coming; and aim at being always in fuch a date of readinefs for it, — that, when we hear him faying, as in the text, — Beholdlcome quickly, every one of us may be in a condition, from the heart to reply, Amen, even fo cqvu\ Lord Jefm. SERMON SERMON IV. The SaviJig Arm of God a fare defence to the Church of Chrijl, againjl all her Enemies, P|:eached before the ASSOCIATE SYNOD, At Edinburgh, April 30. 1771. Isaiah xxvi. lo '=^We have a Jirnng city: fahation will God appoint for walls and bulwarks. THE church of Chrifl has many enemies, both 0- pen and difguifed. Thefe enemies are ftrong, as they are many : and fhe, confidered in herfelf, has no might againfl them. They are indefatigable in their endeavours againfl her : and fhe is- often (hame- fully remifs in her oppolition to them. Yet none of their attempts can ever do her a real injury, or even bring her into real danger? The mighty God has gra- cioully undertaken her protedion. He will effectual- ly defend her againft all their rage : he will grant her falvation from all that they threaten, and all that they can infiidl upon her. He will give her a complete yidory, and an eternal triumph at the laft. In every condition, however fenlible of her ovvU weaknefs, and of the helpleflnefs of all human aid, flie may ling the fong in the text^ and fay, we have aflrong city: be- * U cauic 1:^4 God's Savifig Arm caufe fhe has always reafon to add, Salvation will God appoint for walls and bulwarks. The Spmt of God having, in the preceding chapter, foretold, by the mouth of the prophet, many great and good things, that God would do for his church, in New Tellament days, and the final overthrow of all her e- nemies; — he comes, in this chapter, to Ihew what ufe Ihe ought to make, and through divine grace, ft:all make— of all God's gracious benefits. She ftiall cheer- fully celebrate his goodnefs to her, in longs of grati- tude and praife. And a pattern of fuch a fong is ex- hibited in the chapter. The infcription of this facred ode, we have in the beginning of this verfe. It is z fong th^t /ball hefung in the land of Judah, in that day. It has been obfer- ved by fome interpreters, that the defignation that day is often given, in the prophetical parts of fcripture, to the New Tcfiament period, — which commenced with the actual rifing of the Sim of righteoufnefs , And that it has this application here, is n)i3nifefi: : The original word is in what Hebreans call the eu:)phatic flate. It muft refer to the fame day as the promifes and prophe* cies of the foregoing chapter: that day, whtn, in the mountain of the gofpei church, God fliall make unto all people a feall of fat things : when the co- vering of the face fnall be taken off, that had for- merly been cafl over all people ; and Gentiles, as well as Jews, fiiall be allowed to fee and know the my- fiery that had been hid from former a^es and gene- rations. Judah was that tribe who coiithiued in their allegi- ance to God, and to the hcufe of David— God's anoint- ed, after the revolt of the other ten. It was that tribe, in which the pure wcrftiip of God w^as retained, and ^ of The Church's Befencel 155 of which th& Mefftab was to come. On thefe accounts, it was a remarkable type of the New Teftament church, and what is here fpoken of the type, is to be under- ftood of the Antitype. Not only in the land of Ju- dah, literally fpeaking, hut in the whole church of Chrift, wherefoever (lie. is fpread abroad, among all peoples, and nations, and kindreds, and tongues, and languages, fliall this fong be fung. God, when he fills the hearts of his people with food, and brivigs the/or- trtffs of their enemies to the ground, even to the dufi. will alio fill them with fpiritual gladnefs, and dif- pofe and enable them to fing his praifes, in a manner correfponding to the pattern here fet before them. It is not necefiary that they always make ufe of the ve- ry words of this fong, in celebrating the praifes of God : any more than it is neceflary to make ufe of the pre- cife words of the Lord's Prayer, in all our addrelTes to the throne of grace. But as all our prayers ihould be , agreeable to the pattern that Chriil taught us, — fo all our acceptable praifes ought to be, and will be — -ex- prell, in words of a fimilar import to thofe which the Holy Ghoft here teacheth. The words of our text contain the firfl note, or ra- ther the firfi: ftanza of this fpiritual fong. And in it w^e find the church glorying in her itrength, and then declaring wherein her great ftrength lieth. I. She glories in her ftrength, in thefe words, We have ajlrong city. The church is compared to a city, in this and various other paflages of fcripture, chiefly in reference to Jerufalem, her type,— Cities have ufual- ly forae order or regularity obferved in their external itruclure : and our Jerufalem is a city compadled toge- ther. Her plan was laid by the wifdom of God, and executed by his own hand. Cities have their magi* ^ U 2 Urates 156 God'*s Saving Arm flrates and courts of juflice : and in the church arefet thrones of judgment, even the thrones of the houfe of David. Chrift her King is in her, and by his autho- rity is fhe governed. Cities have their pecuhar privi- leges, confirmed to them by charter : fo the church has been bkffed with all Jpiritual hlejjings, in heavenly places, in Chrijl Jefus ; and thefe bleffings are made fure to her by the promife and oath of God. Cities have ufually fome kind of traffic, and fo has the church ; Ihe trades with heaven itfelf, and all her citizens have their hurgefsjhip there. Whatever it was that made Jerufalem the joy of all the land of Judah, is to be found in the church of Chrift, in a fpiritual fenfe. In her are placed the fymbols of God's prefence : in her is his folemii worfhip performed : in her he dwells gra- cioully, and will dwell for ever; having chofen her for his habitation. And he is always known in her pa- laces, for a refuge. ' Cities have ufually their walls and fortifications, to defend them from the attacks of an enemy. Jerufa- lem, in particular, was ftrongly fortified, both by nature and art. Much ftronger is our fpiritual city. She is, indeed, weak and defencelefs in herfelf, and in outward appearance. Her enemies are often difpofed to fay of her, as Tobiah the Ammonite once faid of her type ; If a fox go up, he Jball even-break down their Jlone wall *. Hence they are c^ten furprifed when they find their attempts agDiuit her baffled, by means fo unlikely; and hence they perfift in their efforts, after all the difappointments they have fuftained. But her fortifications are invifible to a carnal eye, her ftrength is omnipotence itfelf: and this ftfength, though * Nell. iv. •?. The Church'' s Defence] 157 though impregnible, can only be feen by the eye of faith. In this fpiritual city, and in her unconquerable llrength, every member of the church has a perfonal interell ; and hence every individual is reprefented as joining in this fong, and faying, We have ajirong city* Every genuine Ghriftian has an interefl: in all the pri- vileges of the church: and therefore every one ought to have a fpecial concern about all her interefl. What- ever evil befals her is matter of grief to them : and every good thing that flie enjoys, affords them matter of a fong. II. She declares wherein her great flrength lieth : that flrength in which Hie boafls, and of which fhe iings fo loudly t falvatio7i, fays fhe, will God appoint, for walls and bulwarks. The particle for is not in the original language : neither is the name God. The word which we render to appoint fignifies to place, fix, of eflahlifh. And the word which is tranflated bulwarks, being in the lingular number, fignifies properly, perfon- 2iljirength, valour, or courage; but is ufed by metaphor, in various fenfes. It is exprefiive of an army, o^ riches, of the bulwark, or out work of a fortified place. — Thefe confiderations have occafioned fome variety among in- terpreters, concerning the fenfe of the paffage. Some read it thus,. God will make her walls and bulwarks falvation: meaning that he will fo eiTeclually defend both her and her fortifications, that they fhall not on- ly be fafe, but Salvation in the abftracl. Others read the words disjundively thus , God will appoint Salva- vatioji for her, and walls and bulwarks, i. e. He will efledually fave and dehver her from all the injuries that enemies have already done to her : and will fo fortify her w^ith walls and bulwarks, that they Hiall never 1 53 God^s Saving Ami never be able to hurt her in time to come. Others confider the word Salvation as a r^ame of God, put for the GodofSalation: and then the meaning is, that God hirafelf, ading as the God of falvation, will furnifh her with walls and bulwarks. From this the fenfe adopt- ed by our tranllators differs but little : and therefore we (hall not depart from it ; provided that the word appoint be not underllood of a decretive, or judicial appointment only — but of an adual eilabiilhment or collocation, — agreeably to what we have in another palTage of this book *, I will place falvation in Zion^ for Ifrael my glory : zndi provided that the laft word of the verfe be underilood in all the latitude of its sig- nification, as including riches, armies, valour, and all other means of defence, as well as bulwarks: in a word, all the finews of defenfive war : for all thefe does the falvation of God fupply to his church. Our holy city is fortified, both with walls and bul- warks. She has the means both of defending herfelf, and of annoying thofe enemies that diflurb her peace. The difcipline and government of the church have fometimes been confidered as her walls and bulwarks : and, no doubt they are nieans, which the God of fal- vation has appointed for preferving her purity and peace; but thefe, as well as her other privileges, Hand in need to be proteded by this Salvation. Salvation, in general, fignifies deliverance from fome prcfent mi. ferv, or fome imminent danger. And here it mull be underilood of the power of God's Saving Arm, inter- pofed for the deliverance of his church from all the attempts of enemies. He does not always fo defend her, as never to fuffer her to be in danger : neither is Ihe always fecured. againft apparent injuries. She is often * Chapter xlvi- 1.3. The Church's Defence, 159 often brought very low, by the prevalence of her ene- mies. But in her greateil danger, in her lowed cafe, her God does not forget her, nor is her defence depart- ed from her. God will fave her out of all her troubles: and will not only preferve her from fuffering any real injury, but will even over-rule all matters fo, that all her prefent fuffering'^ fhall iiTue in her future advan- age. Thus the power of God is to her a more fure defence than a tenfold w^all of brafs. Not only has God provided her with walls and bulwarks, but him- felf is initead of all fortifications to her. The walls of other cities may ferve to prevent the entrance of an enemy ; but the falvation of God can drive out the mofL powerful enemy, after he has made a lodgment in the heart of this city. And this falvation is fo firm- ly fettled, fixed, and eftabliflied, for v/alls and bul- warks to her, that fhe may reft afilu*ed, in the time of her deepefi diftrefs, of her enemies being finally re- pulfed. In difcourfing a little further from this fubjedl, we propofe not to infift upon the fimilitude between the church of God and a fortified city ; nor yet to enquire how fitly that falvation, w'hich he works for her, may be compared to walls and bulwarks. But, leaving me- taphors, we take the fenfe of the words to be expreft in the following propofition, Thefaving arm cf God being her affured proteclmi, the church of Chriji is abundantly fortified, againft all the attempts of enemies J rom every quarter. The method of profecuting this dodrine fliall be, through divine afliliance, i. To mention fome of thofe enemies, againft whom the church is fortified, II. To J 00 God's Savi7ig Arm II. To fpeak of that Salvation, which is her defence. III. To enquire what about the church is f^^curedby this Salvation; and, IV. To conclude with a few inferences, for the Inir provemcnt of the fubjecl:. The Firjl thing propofed was, to mention fome of thofe enemies, againil whofe attempts fhe is foitified. And indeed, (he is fecured, by this falvation, againil the attempts of all enemies \vhatfoever. No wsapon that is formed a^ai?i/I herj/jall gycv projper: but ^"z^^- rjy tongue that rjfeth againji her in judgment, llie fljall condemn^''. However many there be, that fet themfelves againfl her, or take counfel together to ruin her, file has nothing to fear, either froiti their power or their policy. They may afTociate themfelves toge-*,^ ther, but they fliall be broken in pieces : and all their united efforts fhall have as httle effedl, as a blafl: of hail upon the ramparts of the beil fortified city. The hlaji of the terrible ones Jh all only he as ajlorm againfl the 'Wall -['. But, more particularly. I. She is fortified againfl all the attempts of Satan. He is her firft and mod powerful enemy. It is long fince God put enmity between him and her. Her firft ereclion was in open defiance of him. It tended to fruilrate all the defigns of his .malice againfl the hu-^ man family, to difappcint all his endeavours, and all his expedlations, w'hen he thought he had accomplifh- ed the final deftrucSlion of the whole race. The per- sons of whom the church is made up, were once fub-» dued and enil^ved by him, along with the rell of man- kind : but the mighty One, upon whom God laid our help * Ifa. liv. 17. t iTa. xxv. 4 The ChurcVs Defence] i6i' Mp from eternity, gracioufly undertook, that the prey of the mighty fhould he taken away, and the captives of the terrible one — delivered. To accomplifh this un- dertaking, he encountered all the powers of darknefs, and triumphed over them in his crofs. He goes forth, in the difpenfation of the gofpel, armed with the fword of the Spirit, which is the word of God ; by this means all whom the Father has given him from eternity, are refcued from that cruel bondage in which Satan held them. They are all brought into this ftrong city, ad- mitted to a free burgefs-fhip in it : and infallibly fecu- red againft ever falling again under the power of their B enemy. — The church of Chrift has, in all ages, been the devil's grand eye-fore. Againft her has he aimed all his fiery darts ; as knowing that there is no other method of difhonouring God, more effedlually than by . doing injury to her. But hitherto he has ftill wafted his endeavours to no purpofe : and he will do fo to the ^ end. He who has already redeemed her from his ty- ranny, is able to maintain his conqued : and he will never fufier one hair of the head of any of her citizens to be loft. She is founded upon an impregnable rockj * and the gates ofhellJJjall nevev prevail agai??fl her. 2. The church of Chrift, though ftie is not of this w^orld, continues in the world while in the militant Hate. And a wicked world is always difpofed to take part with Satan againft her ? The ancient enmity fub« lifts, not only between the ferpent and the woman ; but alfo between his feed and her feed. As all the genuine members of the church, being the fpiritual feed of the womaUj are enemies to Satan's kingdom and intereft,^ — fo all who continue in an unregenerate ftate, being, like the Jews in the days of Chrift's flefti, ef their father the devil, are difpofed to take part with ^ X him i62 God^s Savi?ig Arm him againd the church and her members. Havmg s roo'ed enmity againd God himfelf, they are likewife enemies to the church, which is God's inheritance, and the place where he defires to dwell. This enmity is notahvays alike apparent : nor does it always produce the fame effeds ; becauie it is often reftrained by him who has the hearts of all men in his hand. But as often as this reftraint is withdrawn, and in proportion as it is fo, it breaks forth, in reproaches, ilanders, cppref- fions, perfecutions, and injuries of every kind. But the w^orld can have no more fuccefs againll the church, or any of her members, than Satan, the fpirit that is in the world, can have. Chrift warns his dif-0 ciplcs, that in the ixjorJd \hty fi all have tribulation ; but he adds, he of good cheer ^ I have overcome the world *. The bulh in Koreb was a proper emblem of the church of Chrilf. However often fhe has burn- ed, in the fire of perfecution, and however high the Hames have arifen,ihe never has been confumed,andfhe ^ never will. On the contrary, like Ifrael in Egypt, the more fhe is opprelled, the more fhe grows. And her enemies are iurprifed to find all their labour loli, all their enterprizes rendered abortive, and the church, after all that they can do, looking forth fair as the moon, clear as the fun, and terrible as an army with banners : and all this brought about by an invifible hand, in a manner for which they can never account. Inftead of being a fufferer, in the ilTue, by all that her enemies and perfecutors can either fay or do againft her, file fti all reap unfpeakable advantage from all. After they fhail have exerted all their power, and ex- haufted all their cunning, in divifing and executing methods for her extirpation, flie fliall be found in a much * John xri. ZZ'^ The ChurcVs Defence. 155 much more profperous condition than llie was before they began : while God fliall return their mifchief up- on their own head, and cauie their violent dealing to. come down, with a triple vengeance, on their own pate. Jerufalem /hall always prove a btirdenfomejlone for all people: all that burden themf elves with her Jh all be cut in pieces, though all the 'people of the earth be gathered together againjl her ^, .But, 3. The church has enemies v;ithin her own walls : and is often in the greateft perils by falfe breth^^n* Thefe, though perhaps lefs powerful, rre often more dangerous, than any of the former. Agaioil the moil furious allaults of an enemy from without, the citizens may be on their guard. But an enemy within the city, enjoying the privileges of a citizen, and the con- fidence of thofe whom he calls his brethreni, is always the more dangerous the lefs he is fufpeded. And if one deferts to the enemy's camp, after having long refilled within the city, he can inform the enemy where the defence is wcakeft, or the guard mod re- mifs ; and fo may contribute more to his fuccefs, than a thoufand who never were admitted within the gates. — Againfi fuch falfe and treacherous friends, no crea- ted ikiil can guard. But fuch are the walls and bul- warks of our city, and fo much fuperior to thofe of a- ny other, — that flie is as much fecured againft -the treachery of profeiTed friends, as againil the aifaults of open enemies. And they who lodge within her walls, are beft acquainted with all her defeds and weaknef- fes, and know beit how to take advantage of them, can have no more hopt of fuccefs againft.her, than thofe againfi whom her gates have always been fhut. X 2 Now, ■ * Zech. xii. •?. 164 God's Saving Arm Now, thefe domeflic enemies of the church, as they have various ways of entering, fo they have alfo dif- ferent methods of exerting themfelves againft her. They have various ways of entering: and their en- trance is always the more eafy, as the church is v;hol- ly made up of perfons who were once enemies. All the genuine members of the church have been con- quered by the grace of Chrifl her King, brought in from the enemy's camp, and made his willing fubjeds *in^he day of his power. No wonder then, that fome, who are ftill enemies in their hearts, lliould enter in difguife : more efpecially, as the admiffion of members into the vifible church is committed to men of like paffions with others, and therefore as liable as any to be impofed upon by falfe appearances. Some there are, who, being born within the churchy and early ac- knowledged as citizens, by baptifm, — but never being born again, nor made real members of t1 e church in- viiible, — grow up in her bofom, and are nurfed o»;her knees, with a principle of enmity againft her, and a- gainft her King, ftill reigning in th«:ir hearts ~~0 ye that have the charge of the riling generation, whether as parents or otherwife, be careful to pay jour vows, by bringing them up in the fear of God, and in ac- quaintance v;ith the high towers, the palaces, the bul- warks of Zion : and wreftle much at rbe throne of grace, that God may IJefs your endeavours with fuc- cefs,— and make them rc^J favourers of the dufl thereof: left otherwife tliey be foremoft in breaking down her carved work, and you be inftrumental in bringing up thofe who fhall i^e plagues to that church, which you would defiiC to (et above your chiefeft Others, having learned the art of diflimulation to fuch ^he Church'* s Defence, * 1 65 fucb a degree, as to be capable of impofing upon the church, and perhaps upon themfelves, are admitted to her communion, as friends to her intereits, and thofe of her King, — but foon . difcover themfelves to be no other than enemies under a mafk. This calls aloud for the utmofh circumfpedion in thofe who bear office in the church, — and for a conilant dependence upon the great Head of the church, for afliftance and direc- tion in the matter of admifiion to church communion: that we may be preferved from giving the childrens bread to dogs, or admitting into the bofom of the church — thofe who will improve that privilege no o- therwife than as giving them an opportunity of being more fuccefsful in their '^endeavours againft her peace. We can never be too much on our guard, either a- gainfl thofe who w^ould come in privily to fpy out our ^-liberty, that they may bring ^us into bondage, — or a- gainil them, who, through ignorance of her conftitu- tion and of the truths upon which fhe is built, or through w^ant of attachment to either, are in dan- ger of betraying the church into the hand of the e- nemy. This fuggefts another method, by which thefe falfe brethren may enter : and woald to God it were not too often exemplified, in our degenerate times. When the difcipline of the church' is relaxed, and perfonsare entrufted with her government, v/ho have no due con- cern for her purity, her privileges are promifcuouily beftowed upon all that apply for them ; at leaf!:, upon many who walk in fuch a manner as to prove them- felves enemies to the crofs of Chrifc. By this means, the number of inteftine f.es is every day increafed, and the number of genuine .citizens diminifhcs in prcpor- tion^ till a very fmall remnant is all that is left, to pre- vent 3 66 • God^s Saving Arm vent her being as Sodom, in point of wickednefs, or being made liVe unto Gomoirha — in point of punifh- ment. — Yea, that particular church, jn which a prac- tice fo deftru<3:ive to her confdtution is continued, may, at length, be fo far fubjeded to the power of the enemy, that, indead of being a church cf Chrift, fhe may become a fynagogue of Satan. Thefe difguifed enemies of the church, have hke- wife different methods of exerting themfelves againfl: her.— Some, while they maintain a ficrmhig profeffion of rehgion, are fo untender in their pradice and con- yerfation, that they bring a reproachaipon the rehgion v;hich they profefs, and upon the fociety to which they belong : the good ways of God are evil fpoken of, an^d his name is blafphemed through them, A more dangerous enemy the city of God has not, than the man who loudly calls Chrilt Lord, Lord, and yet open- ly negieds, or refufes to do the things that he fays. Others take a more fubtile method of undermining the interefts of the church. They pretend miuch zeal for rehgion, and much friendfhip for rehgious perfons: and whatever is their private manner of life, they take care that in pubhc, their conduct fliall be blamelefs. 'But their chief employment is carefully to mark all the faiUngs' and infirmities of their brethren, to hften with avidity to every charge that the voice of llander brings againll them. And, inftead of bearing with their infirmities and covering them in love, they ex- pofe them in the blackelt colours, and with many ex- aggerations, inllead of refuting llanderous reports, or even giving themfelves the trouble to enquire how far they are true, they take pleafure in propogating them: and, all this, perhaps, under pretence of tefti- fying againil fin, or lamenting over it. — Thus the charaders ^he Church's B^ence. 1 67 characters of fellow-chriftians are murdered, offences are caufed to abound, difcord is fown among brethren, the peace of the church is difturbed, and both the jDcrfons and profeffion of men better than themfelves, become, through their means, objeds of contempt and ridicule to the open enemies of rehgion. Others there are, more honeft, though not lefs ma- lignant, than any of the form.er, v/ho, having efpoufed the caufe of religion, and appeared, for a time, fall of zeal for the intereifc of the church, at length call off the mafK, and openly difcover themfelves on the ene- my's fide : levelling the heavieft flrokes of their. axes and hammers, againfl that carved work which them- felves had been a6live in fetting up. Thefe are they who lead the van in the Dragon's army. They are the chief inftruments, by whom he maintains his oppo- fition to the work of God. And when fuch are gain- ed over to his iide, then it is that he fets up his en- figns, for figns of triumph before God. The Spirit of God has faid, if ajiy man draw hack, fny foul /hall have no pie a fur e in him : but, if Satan is capable of taking l^eafure in any thing, the apoflate is the man accord- ing to his heart. Againft all thefe, and all other forts of difguifed e- nemies, the church is fuiiiciently protected, by the fal- vation of God. He can never be impofed upon by falfe appearances ; for he feeth the heart. He knows all the fchemes, that are laid by fuch men, for hurting the church, before they can be difcovered by men ; yea, before they be known to themfelves. — And he will finally break in funder every fnare that they lay, either for the church, or for any of her genuine menu bers. For her help is in the name of Jehovah, w^o made heaven and earths 4. The l6S GocP^ Saving Arm 4. The church has enemies, not only within her walls, but even in the hearts of her bell friends, and fincereft members. That principle of corruption that is itot totally fabdued in the beft Chriftians ; as it is inimical to God, mufl alio be inimical to the church : anjcl, as far as it prevails, its effeds mufl be always hurtful to her. She has, in all ages, fufFered more from the paffions, the prejudices, the infirmities, and the falls of her bed friends, than from all the combi- ned efforts, of the powers of earth and hell. Even they whom divine providence has called to be watch^ men upon her walls, being men of like paffions with others, are in danger of proving the greateft dillurbers of her peace. It will be fo, unlefs he who holdetb the Jlars in his right hand, and walketh in the midji of the golden candlejlicks, keep a perpetual watch over his fcrvants, and over his work among their hands.- — Ohl what need have miniflers of the gofpel, above all other men, to be continually on their guard, againil their own fpirits — their paffions, humours and corruptions ? And what need of conftant dependence upon Godj that he may diredl their counfels, affill them in their miniiirations, prefide in their meetings, and preferve them, in every cafe, from giving a wrong touch to the ark of God among their hands ? This we have reafon to expedl he will do, in anfwer to the prayers of his people : for one method that he takes, for placing fal^ vation as walls and bulwarks to our city, is by clothing her priejls with fahation ; fo that her faints JJjout a- hud for joy *. The Second thing propofed, in our method was, to fpeak of that falvation, which God has promifed to appoint * Pfal. cxxxii. 16. The Churches Befencel X69 • appoint for wails and bulwarks to the church. ■ And here, without infilling, we fhall but mention the fol- lowing tilings. Salvation, as was formerly hinted, bears an evident relation to miferj, and to danger. Where neither of thefe is, there can be no need of falvation. The church, in this world, is never out of danger ; and ihe is often fubjed: to various miferies. The walls, which God has placed around her, do not preferve her from being af-» faulted, — nor even from being plundered, and facked. Often is the enemy permitted to enter God's heritage, to defile his fandluary, and even to lay Jerufalem oil heaps. But out of thofe heaps of rubbifh that had been burnt — will God revive the ftones of hisfandtua- ry ; and after all the ravages of enemies, the church fhall appear more glorious than ever. Our fpiritual city differs from all others, in this refpedl, that, where- as their fortifications ferve to keep the enemy at a dif- tance; and if once he gets within, inftead of annoy- ing him any further, they are of the fame ufe to him, to defend his poflefiion, as they had been to defend the citizens againft him. But the walls and buhvarks of our city can never be made ufeful to any enemy.-^. Her artillery can never be turned againit herfelf, noc againft any of her citizens : nor can ever the enemy choofe fuch a pofition, as that it may not play, with fuccefs, upon him. After he has got pofTeflion,— and when enemies and citizens w^alk promifcuoufly in the flreets, — this falvation may alTail the enemy and pro- ted: the citizen : it may drive oj^it the one, and fecure to the other a peaceable refidence within. — it is not fecurity, but Salvation, by which fhe is protected. And God often fuffers enemies to prevail fo far, that her condition feems, in the eyes of men, to be defpe- * y rate,-— lyo Gcd^s Saving Arm rate, — -that his name, his power and grace may be the more glorified, in working Jalvatlon, for her, in the midji of the earth. It is but a partial Salvation, that fhe can hope to en- joy in this world. Her enemies, though often repul- fed, will dill return to the charge : or if one enemy is fubducd, another ftarts up in his room. — While fhe is iinging cf one viclory, Ihe muft gird on her harnefs, in the viev/ of another battle. Her God has all her enemies under his fovereigh controul, and they can neither nicve hand nor tongue againft her without his permillion. But the many fins and corruptions, that remain about her, provoke him, from time to time, to lengthen the enemy's chain. Thus the Affyrian was ihe red of his anger, and the flaff in the hand o/'his indignation. When he has fufficiently corrected her, he turns his hand againfl the enemy, theftafiofhis indignation is caft into the fire, and a new falvation fills her mouth again with laughter, and her tongue with melody. Thus it fhall continue to be, in a greater or iefs degree, while fhe continues in a militant fl:ate : fometimes the enemy prevailing, and the church re- duced to a very low and diflrefled condition : and at other times the Lord arifing as one that awaketh out cjfleep, cr as a mighty man that /Jjouteth by reafon of ii'ine : {mxiiVighQn: enetnies in their hinder partSy and putting them to a perpetual reproach. But her falvation fhall one more out. 4. Her privileges and immunities are all fafe. Thefe having been purchafed for her by tlie blood of Chrifl, and bellowed upon her by his God and Father, are aU fo preferved by divine power and grace ; and none fhali ever be fuffered to deprive her of them. She may be deprived of thofe temporal privileges and e- inoiuments, which have been conferred upon her by earthly princes or others : perhaps it had been better if "[a^ had never enjoyed them. She may even be deprived, for a feafon, of the ufe of fome of thofe pri- vileges which Chriil her King hath bellowed : Or fhe may be reduced to the neceility of enjoying them at the hazard of the hves of her citizens. The privilege of chooling her own office-bearers, of adminillring her own government, independent of the kingdoms of this world, or even of holding her aifemblies for the worfliip of God, men may for a time prevent her from ufing or enjoying the benefit of them. But, thefe and her other privileges, being fecured to her by a charter from her only lawful King, her right to them can never be aboliibed. They are guaranteed to her by him that bellowed them. He will reltore her, in his own time, to the full enjoyment of them. And he will have a day of reckoning with thofe who have attempted to rob her of them. 5. Her treafures are all fafe. She has a twofold trea- fure: a treafure of grace, and a treafure of truth. Both thefe are, in fome refped, lodged in the hand of Chriil. Hence, even in, the days of his flelh, he was feen and know^n, by his difciples, ^s full of grace and truth. Her treafure of grace is v\/holly in his hands : gnd is fecured in the heavenly places, againU all the attempts The Church's Defence', I'jj Pttempts of enemies. They can neither diminifh it, 7ior hinder her, nor any of her citizens to receive their neceiTary fupphes from thence; for, outofhisfuU nefs they all recelDe, even grace for grace. — Her trea- fare of divine truth is iikewife in his hand, though in a more improper fenfe : as it belongs to him, both to reveal the truth to her, in his Prophetic chara(^er, — and, in his Royal capacity, to make it eff:^dlual for all the purpofes for which it is revealed. But this trea- fure is more immediately committed into the hands of the church herfelf : and ilill ihe has it in earthen vef- Jeh\ that the excellency of the power may he of God, and not of us. — And in that warfare that ihe is obhged to maintain, againil Satan and his auxiliaries, a prin^ cipal part of the fervice required of her and her mem- bers is, to defend this treafure : earnefily contending for rthe faith, once delivered to the faints. — Her trea- fure of grace is beyond the reach of the enemy : and all that he can attempt, with regard to it, is only to intercept her communication with it. But, in all ages, he has exerted his utmoil efforts to rob her of divine truth. Hence all thofe floods of error, that, in diffe- rent periods, he has fpued out of his m,outh ; with a viev/ to fubvert the truth, or to draw^ th6 church afide from her adherence to it. But even this treafure is not to be preferved, by the mere efforts of the church or her members. The God of Salvation, who, beiag infinite in faithfulnefs, as well as in power, keepeth truth for ever, will effeclually preferve every article of that fyftem of truth, of which himfelf is the author. He will difappoint all the endeavours cf the enemy againlf it,-— divert the floods of error, caufing them to be fwalipwed up by the earth, — and fecond the contendinofs of his fervants and people, in the behalf * ^' 2, ■ of 1>7S God^s Savbi^ Arm of the true faith: fo that, inftead of bv?ing either loll or obfcured, the hght of divine truth will fhine the more clearly, for all the pernicious errors, with which the church has been, or ever wijl be infefled. 6. Her real interefts are all fafe and fecure : and that to fuch a degree, that neither fhall flie fufFer any harm, in the ilfue, — nor fhall her enemies gain any advantage, by all their apparent fuccefs. If God, for a (liort moment, feems to give her up into the enemiy's hand, — that he may corredl her for her fin, purge her from corruption, teach her to renounce all confidence in an arm of flefh, and to place her fole dependence upon his Salvation ; — he wilt not only turn his hand againll her enemies in a little, — but he will make every ad- vantage that they have over her, fo much clear gain to her. Their triumphs fhall be turned into the bowl- ings of defpair : and he will double unto them double, for all that they have done unto her. 7. In a word, her eternal inheritance is perfedlly fafe and fecure. However poor and contemptible the church of Chrift may appear now, fhe has, in rever- £on, an inheritance incorruptible, undejiled, and unfa- ding. This inheritance is referved in heaven for her, under the hand of Chrifl her reprefentative : while Ihe, and all her members are kept for the inheritance, by the power of God's Saving Arm. She is now tra- velling through the wildernefs, towards the place of which the Lord hath faid, I will give it you — Though enemies may alTault her camp here, they can neither mar her inheritance in the land of promife, nor pre- vent her attaining the pofTeflion of it in a little. In fpite of all their combined efibrts,fhe fliall there enjoy never-ending peace and happinefs : rejoicing and tri- umphing in that Salvation, which God, during her militant Hhe Church* s Defence. 1 79 militant eftate, has appointed to her, Jor walls and bulwarks. We are now to conclude with fome Improvement of what hcK> been faid. It fhall be expreft in the fol- lowing obfervatioijs. I. The church of Chrift, confidered as fuch, has but little occafion for the favour and piot":^?i:ion of earthly princes : and little caufe to regiec the want of it. — The pov/ers of this world are ordained of 0.;d ; and therefore ought to- be honoured by all the members of the church, and obeyed in all their la vyfui com- mands.— But if we confult the hiilory of all the king- doms and ftates that ever were in the world, we fhall iind that their rulers were, for the mofl part, more friendly to the interefts of the rulers of the darknefs of this world, ^th^n to the caufe of God, or the profperi- ty of the church. — For the church, therefore; to con- Ititute them the guardians of her privileges, or to trufl in them for her defence, — is to commit herfelf into thofe hands, that are mofl hke to do her an m- jury. Among the gracious promifes, which are to be ac-. complifhed to the church in New Tcftament days, this is one, — Kitigs Jhall he thy nurjing -fathers, and their queens thy nurfing mothers. From hence fome have concluded, that the civil magifcrate ought to ex- ercife his authority, and in due time fnall exercife it, for the prefervation and propagation of the true reli- gion, for the fuppreilion of herdy, for promoting the interefts of the church, and giving fandlion to the de^ crees and determinations of her judicatories. But with equal propriety might they argue, that all civil government fhould be fubordinate to the church, and Z 2 that 1 8o God's Saving' Arm that the kings of the earth fliould kifs the toeof dn ecclefiafiical officer; for it follows in the fame verfe, they flj all hoiv doucn to thee with their face toivard the earth, -and lick up the duji of thy feet '^K Tliis pro- mife is accomplifned, not when the civil powers exert their authority for corroborating the laws of the church, or for pmiifhing thofe who diflurb her peace by falfe doArines, or by fchifmatical practices : for all exercife of civil authority about things purely religious or ecclefiafiical, is an ufurpation of the royal authority of Chriil, and is prejudicial both to the fpirituahty and independence of his kingdom. — But this promife ir. accomplifhed, when the kings, queens, and nobles of the earth embrace the true religion, join themfelves to the true church of Chrift,— fet an example of all holy converfation and godlinefs before thofe of ififcrior na- tions,— countenance and encourage fuch as are found in the faith and w^alk agreeably to the gofpel, — and employ every opportunity, that their high ftation af- fords them, for prom.oting the true intereil of the church, by means that are of a fpiiitual -nature, and are calculated for the advantage of a fDiriruQ.1 fo~ ciet}^ If the members of the church of-Chrilt are protecl» ed in their civil rights, as all good fubjeds ought, if they are not didurbed in the exercife of religion, nor fubjecled to any fmful impofiiions upon their con- fcienccs,. — this is the greatell part of vihat the city of God has to c:xpect from civil magiih-ates, in their eiii- cial capacity. The enemies v.ith whom, the church is called to wrcftle, r ■..' fpirit-ual nLickedncffts in high places. 7'be iccaf-^ns oj her tjccirfare, therefore, are vot carried ; hut Tidglty thrt-vgh Gcd, to the pvli'mg' down * Ifa. xllx. 25^ The ChurcVs Befence, 1 8 1 do-wii of their Jlrong holds. The civil fword is of ufe to puniiTi crimes againfl fociety, to defend mc-.is lives, liberties, and worldly property. It may fubdue earth- ly kingdoms, and effedl Revolutions in civil liates. But it is neither calculated to propagate, nor to defend this .fpiritual city. The only Vv'capon, by which this can be done fuccefsfully, is the Jword of the Spirit^ zvhicb is the word of God. There is fuch an eifential difference between the conftituticn of the church of Chrili, and that of the kingdoms of this world,— that no man, by virtue of any office that he may bear in the one, has a right to claim any authority in the o- ther. As no minilier of the gofpcl is more to the ci- vil ftate, than a private fubjecl ; fo he that poifeiTes the higheft oflice in the ilatc, is no more to the church than a private member : though he has it in his power to do more for the interelf* of religion than many o~ thers ; jufl as the head of a family may do more for it than he Vv^ho is but a hired fervant in that fa- mily. We plead not for tlie exemption of the church, or of churchmen, from the authority of civil magiitrates; nor for any right in thcin, to judge and determine caufes of a civil nature, that relate to themfelves or their brethren. This is one of the abominations of Antichriil's religion. Ghriil himfeif diiclaimed an}^ iuch right : and lb will all his -faithful fcrvants. The miniiicrs of religion ought to be fubject to the laws of their country, to the authority of the magiilrate, and to the cognizance of courts of juliice, in the very ume manner as any other perfon. — But, on the other hand, the king himfeif, and all that bear oiiice under him, ought to be fubjecl to the laws of Ghriil, to the vlifcipline of the church and to the authority of the courts J §2 God's Saving Arm courts cf the Lord's houfe, in all matters purely ec- cleliafiical,— -as much as the nieaneil peafant. And till this be the ce^fe, the proirJfe above referred to can- not have its full accomplifliment. While the church of Chrifl was totally difconnedled with the civil iiate, for three hundred years after her firft eredion, fhe continued to flouiifh and to fpread, notwithiianding all thut oppofition and perfeculion could do to the contrary. But no fooner had the mif- taken zeal of fome earthly princes, made laws for the eftablif]}ment of the church, provided rich hvings and worldly dignities for her minifters, taken her under the protedlion of the civil Hate, and incorporated her with the political conilitution, — than the church be- gan rapidly to decline, and all thofe corruptions were introduced, by which (he was turned, at length, into a fynagogue of Satan. This unhallowed coanedion between the church and the flate, was the very thing that raifed antichriil to his throne, and brought the princes of Europe under the mod ihameful fubjedion 10 papal tyranny. And to this are to be imputed all thofe ufurpations of the crown- rights of Chriil, and thoie infringements of the privileges of iiis fubjeds, that are ilill chaigeable upon the civil powers, in all pro- tefiunt countries. While this continues, it isofne- ceffity either that the church muit be degraded into a mere appendage of the kmgdoms of this world; or elfe the kingdoms of the world mull again become fiefs of the church, and the reign of ecciefiaiiical def- potifm muft be renewed. This Synod, and the body of people in connedicn with them, have been acculed, Vviih equal confidence and faihiocd, of a difpohtion to promote the Reforma- tion of the church, by means of civil pains and penal- ties. Ihe CburcFsBefence, 183 ties. It has even been faid, that we are fworn to pro- fecute, yea, to extirpate with fire and fword, all that are of a different opinion from ourfelves, in religious matters. But far be all fach difpofitions and princi- ples from the church of Chrift. An oppolite fpirit breathes through our whole conllitution, and oppo- lite principles are the very hinge upon which it turns. Let carnal weapons be ufed for carnal purpofes. Let civil laws, civil authority, and civil punifnments, be employed for the benefit of civil fociety. The church of Chrift needs them not : nor will they ever be of real advantage to her> — In relation to the civil go- vernment of our country, v/e reckon our fituation much more eligible than that of any national church can be. — Perhaps we are nearer to that fituation in which e- very church ought to be, than any other fociety ever was, fince the days of Conjiantine the great. As a church, we are not known in law, and therefore can- not be under its protecli^ ; and if there are laws in force againft us, we have never been materially hurt by their execution. As individuals, we enjoy the protection of government,^ in the fame manner as our fellow-fubjeds : and 1 hope we fhall never yield to any of them, in a fteady attachment to the politi- cal conltitution, or in a ready fubjedion, either to the good lav/s of our country, or to thofe to whom the na- tion has entrufled the execution of them. Yet are we firmly perfuaded, that neither royal edidls,nor ads of parliament, — nor fleets nor armies, — nor gibbets nor pillories, — -nor fines nor prifons, are a proper de- fence or protection to the church of Chrift. The SaU vation of God alone can be to her for walls and bul- warks, 2. It is neither upon ordinances nor inftruments, up- on I ^4 Goas Saving Arm on her own endeavonrs, nor tbofe of ber membcrs/ncnr upon any created affiftance, that the church of Chrifk ought to depend for fafety or profperity. We have much reafon to be thankful for divine ordinances, — particularly fo'r the ordinance of difcipline, and for that government which Chrifthath niflituted, as means of prcferving, the internal peace, as well as the. purity of the church. But ordinances can only be means : and even as means they can be ufeful ho further than as the Saving Arm of God works by them. "Vv^e oughc alfo to be thankful to an exalted Redeemer, forgiving fome apoftles, and fo7ne prophets^ and Jbine evajigelijis, her v/alls : they can nei- ther obferve the approach of danger, nor give proper warning of it, nor can they be any otherwife ufeful in their place, unkfs in as far as they are clothed vvith the fame Salvation that is to the church for walls and buhvarks, Every mem.ber of the church ought, in his own ilation, to be ^valiant for the truth upon the earth, and to exert himfelf to the utmoft, in behalf of all the rights of the church. But the battle is the Lovd's ; and if we are vidorious, we mud be indebted for it to the falvation of God. Let us therefore give over trading to m.an, or making flejl? our arm,^ Let us ufe appointed means, let us employ inflruments, let no human endeavours be wanting, for. promoting the work of God, or the profperity of the church • but iliil let us be denied to ail thefe, and to all fublunary ne Chtirclfs Defence, 285 help. — While yi?;7Z(f trujl in chariots, andfovie in hor~ fes, we will remember only the name of the Lord our God, 3. Neither the church of God, nor any p?.rticular Chriftian, has any thing to fear, from the number, the power, the policy, or even the fuccefs — of their ene- mies.— As for number, they are more that are for us, than all that can be againft us. All the holy angels are ready to execute the commandments of God, in working falvation for the church. Yea, the vilible elements, in their courfes, will fight, if need be, againil her enemies. — If we fpeak of power, flie is weak, in- deed, in herfelf, hvithQx fir €?2gth is God alone: and, unlefs her enemies are llronger than Omnipotence, what can fne have to fear ? Their policy can avail them nothing ; for God, who revealed to the prophet in Sa- maria, what the king of Syria fpake in his bed-cham- ber, can eafily difconcert, and if he pleafes, difclofe all their mofl fecret and moil crafty counfels. It never can be difficult for infinite v/ifdom, to bring to nought the counfei of the heathen^ or to make oj none e^ecl what the people devife. But the coitnfel of the Lord ftandeth for ever, and the purpofes of his heart to all generations *. As for the fuccefs of her enemies, it fliall be fiio.rt-lived. God perm.its them to fucceed for a time, that their overthrow may be the more difaf- trous, that his own hand may be the mere vilible in it, and that his people may be fenfible, that they owe their prefervation and deliverance to nothing but his falvation. This we may be fure of, that however ma- ny troops may overcome her, and Ij^nvever often, like Gad, fhe fliall overcome them all at the lai1:. And * A a as * Pfal. xxxiii. ic, ii. 1 86 God's Saving Ann as the walls that fiirround a city inclofe every one of her citizens, every genuine member of the church is as fafe as Ihe herfelf is, under the protedion oPthis Salvation. , With regard to all her enemies, even in the midfl of their greateft fuccefs, our fpiritual city may adopt the triumphant language, that was put in- to the mouth of her type by the Spirit of God in the prophet. 'The virgin, the. daughter of Zion hath ' defpifed thee, and laughed thee to fcorn: thedaugh- '- ter of Jerufalem hath fhaken her head at thee. ^ Whom hail thou reproached and blafphemed ? a- * gainfl whom doil thou exalt thyfelf, and lift up thine ' hand on high ? Againll the Holy One of Ifrael */ '4. This fubjecl informs us what it is that really brings the church of Chriit into danger. Often has a cry been raifed, by hypocritical and dellgning men,^ that the church was in danger, when any thing was on the wheels, that was inconfiitent v/ith their own felfifh and intereiled views. And often has this cry been permitted to have influence for retarding the Vvork of God, and furthering the deh'gns of enemies againd the church. — Bat it is not the diminution of the po^^er, the riches, or the political influence of churchmen, that brings the church into danger : In proportion as thele have increafed, the fpiritual inte- refrs of the church have always been found to de- chne, it is not the abolition of thofe penal lavv^s, by which the powers of this world have attempted to fortify her: Thefe are none of the bulwarks that ever her King eredled, or ordered to be erected, about her. It is not her being divefled of thole gaudy trappings, v/ith v/hich her miltaken friends, in- flead * Ifa xxxvii. 22> ^Z' The ChurcJfs Defence. 187 Head of adorning her as a bride for her hufband', have covered her with the attire of an harlot. It is not her being deferted.bj the great, the noble, the wife, and learned of the world ; nor even their being all joined in a combination againft her. — Nothing but her own iin can bring her into real danger ; becaufe this, and nothing elfe, tends to deprive her of her protection, or to caufe her defence to depart from her. The Lord's hand is never fliortened that it cannot fave, — he caa never want power to deliver. But often does her fin provoke him to withdraw his Saving Arm ; then fhe has neither walls nor bulwarks, but becomes a ready prey to every enemy. This, by the way, ferves as a fufficient refutation to thofe who endeavour to traduce the exercife of fafling and humiliation, in which we profefs, this day, to be engaged j or to find fault with the frequency of it.— ^ Are there not with us fins againft the Holy One of Ifrael? Has he not, on that account, fadly withdrawn from us the prote6tion and the joy of his Salvation ? And does he not exprefsly call us to turn to him from fin, with fajling, and with weepings and with mourn" ingP And who are they that dare forbid what God himfelf has required^ We had much need to beware of fatisfying ourfelves with external profeflion or ap- pearance. It will avail us nothing to bow down the head as a hulru/b, or to Jpread fackcloth and a/Jjes un- der us. — It will make our condition worfe, i't\s^fafi forjlrife and debate, and to fmite with the jiji of wic- kednefs, — But if v/e are enabled to keep the faft that God hath chofen, — to rend our hearts and not our garments, and turn unto the Lord our God, — we have xeafon to hope, that he will fhew liim^tli gracious and Aa 2 merciful, 1 8 8 God^s Saving Arm merciful^ Jlow to anger and of great kindnefs, and re^ penting him of the evil. 5. We raay here fee pjeritiful encouragement to e- very member of the church, as well as to thofe who bear office in her, to continue ftrenuous and undaunt- ed, in oppofmg every enemy, in defending every pri- vilege that God has beftowed upon the church, every ordinance that he has inftituted in her, and every truth that he has revealed to her. We are fure of being finally fuccefsful, for God is with us. The walls of our city are in themfelves impregnable, and therefore, neither our own weaknefs, nor the ftrength of the e- nemy fhould difcourage us from making a vigorous defence. — If we give ourfelves up to iloth, indifference, or carnal fecurity, — though it be under a pretence of truiling in that Salvation, by which our city is made flrong, w^e provoke God to deprive us of his protedion, and fuffer the enemy to come in like a flood. — Who ever expedled that any city fliould be proteded by her - fortifications, however flirong, without the exer- tions of thofe wdthi^i ? Let us therefore be couragious, and play the men, for our people, and for the city of our God: not hoping for .fuccefs from our own efforts ; but depending folely upon God's Salvation ; aflured, that the Lord will do that which feemeth him good. 6. in one word. We have here an ample fund of confolation to all thofe who are affeded with the low condition of the church of God in our day, with the multitude of enemies that have begirt her round, or with the loud noife of thofe axes and hammers with which they are endeavouring to demoliih her carved work. To fuch we may addrefs ourfelves, in the words of God to jodiua, Get thee up, why lief I th on thus ne Church's Defence* 189 thus upon thy face? Give not way to a defponding in- divity. Beftir yourfelf, in the poft affigned you, againft the common enemy. IViom'n deeply for your own lins, and for thofe of the church. Plead with God that he may take away the iniquities of the land as in one day, and that he may appear, v/ith falvation in his hand, for our defence and deliverance. While yoa plead, be fure to trufl him, that he will, in due time, arife, and have mercy upon Zion; — that the time to fa^ TOur her will fhcrtly come, — the time that he hath fet. — Walk about 'Zion, and go round about her : tell the towers thereof, Mark ye well her bulwarks, confider her palaces . Be fure to mark thofe walls and bulwarks that are mentioned in the text : that ye may tell it to the generation following. And the fubflance of all that you have to tell them, in proof of the fecurity and (lability of the church is, that this God is our God for ever and ever ; and will he our guide even unto death. Tell them that there is a period approaching, when this God will alTuredly perform to iiis church this promife, — Violence /Jjall no more be heard in thy land, wajling nor defirudlion within thy borders ; hut thou /halt call thy walls Salvation^ and thy gates praife^, > Miftake me not, 1 befeech you. God forbid that we ihould confine this encouragement, or any part of what has been faid of the church in general, to any particular party or fcciety : or exclude, as fome will be ready enough to inlinuate, — from a title to God's protection, all that are not of the fame opinion, or^ of the fame communion with ourfeives. This fong is corapofed for the ufe of the church catholic. It may and -^ If*. Ix. 18. igQ God^s Saving Arm and ought to be fung, by every church, and by e- very member of every churchy in every period of time, and in every place of the world. Let all who are really within the city of God, join with us, and let us join with them, in laying claim to the protedion of God's Saving Arm, and making our toail in it. — But furely none can [deny us the privi« lege that is common to all Chriftians : nor hinder us, for ourfelves, — and with a particular application to that church, which is reprefented by this Synod, to adopt, and to fmg this fong, — We have a Jirong ci- ty : Salvation will Cod appoint for walls and huU warks. SERMON SERMON V. An Abundant Bleffing Promifed to the Church upon her Spiritual Provijton. A N ADMISSION SERMON, WITH A C H -A R G E, Psalm cxxxii. 15. / will abundantly^ blefs her promjion, UCH is the conftitution of human nature, that it is impodible for us to fubfifb, without daily fup- plies of thofe things that tend to nourifh and refrefh our bodies. — Neither can the principle of fpiritual life be maintained, in thofe fouls where divine grace has implanted it, without that fpiritual food, which is a- dapted to its nature. But, though we cannot be nou- rilhed without food, we may have food in plenty and not be nourifhed. Our bodies v;ill (larve, in the midft of plenty, unlefs we eat and drinl^ what is provided for us. — And our fouls will never be profited, by the abundance of our fpiritual provifion, unlefs we receive and ufe it by faith : Yea, we may ufe the moll whole- fome provifion, and yet decline apace, A difeafed body ip^ ^ BleJJing Promifed to the Church body will gradually fink into the grave, though fed with delicacies, and nourifhed with cordials : and our fouls will continue lean from day to day, though God hath provided us afeajl of fat things ; unlefs his blef- iing accompany the provilion that he has made for us. God has, this day given, to you of this Congrega- tion, a profped of enjoying your fpiritual provilion : and in fo doing, I truft, he has anfwered many of your prayei-s. But beware, left, while giving you what you fought, he fend learmefs into your fouls. This will undoubtedly be the cafe, unlefs his tich.bleffing accompany the miniftratiorss of his fervant, who is fent among you. For this blefling therefore, you ought now to pray, with the greatefl fervency. And in fo doing, you miay draw much encouragement from the promife in the text. For God as really fays of the* church now, and of every particular Congregation, in which his ordinances are regularly difpenfed, as ever he faid of the literal Jerufalem, I will abundantly blefs her proviflon. In the 8th, 9th, and loth verfes of this Pfalm, we have a folem.n prayer, fuppofed to have been offered up to God, when the ark of his covenant v^as brought from the houfe of Obededom to Jerufaiem,in the days of David. The fubifance of which is, ' That now, ' when the ark, which was the vilible fymbol of his ' prefence, w^as come to that place, where he had cho- * fen to put his name, and where it was expedled to * remain, during the continuance of that difpenfation, * God himfelf would graciouily condefcend to be pre- ' fent Vv'ith it, and among his people ^ — that the mini- ' ilers of the fanduary might be fo allifted, protedled * and beautified with God's Salvation, and the ordi- * nances upon her Spiritual Provijion^ 193 * nances difpenfed by them fo blelTed for anfwering * the ends of their inftitution, — that all acceptable * worfliippers, in attending upon them, might find * their hearts filled with holy joy, and their mouths * with praife :— and that God, inftead of turning away * David his anointed, by whom this prayer was ofier- * ed, without a gracious anfwer, would give a new ^ proof of that love to him, which he had fo often and * fo publicly declared, by freely granting his re- * quell.' David was a remarkable type of Chrifi. And ma- ny things in fcripture, that had a primary refped: to David, have their ultimate accomplifhment in him. When we adopt fuch a pirayer, inftead of expecting any thing for the fake of David, we fliould have our eye fixed on David's Antitype. As we fliould look for the acceptance of our perfons and fervices, for the fake of that atonement which he made for us on earth ; fo we Ihould put all our prayers into his hands, as our Advocate and Intercefibr in heaven. And though God, w^ho heareth not finners, can receive no petitions immediately from us ; yet we may reft affured, that the love that God the Father bears to Chrift, and the fweet favour that he fmells in his facrifice will never confift with his turning away his face, or denying any requeil that he prefen^s in bur behalf. In the nth and 12th verfes we have an account of God's covenant with David, confirmed by his oath, that he would eftablifli his Seed upon his throne for ever. The firft part of what is fecured to David by this oath, relates to Chrift. It was applied to him by an angel from heaven *, The Lord God Jhall give unto hm the throne of his father David. An4 he /bciU reign ^ B b ovef Si * Lilie i 3*, 33. 194 ^ ^^^Jf^^S Promifed to the Church, over the houfe of Jacob for ever: and of his kingdora there Jlmll he no end. This part of the promife is ab- folute, and nothing could hinder its accomplifinnent. The other part of the promife is conditional, and re- lates to the perpetuation of the throne of Ifraei, among the literal poilerity of David's fons : the performance cf it depended upon their keeping God's covenant, and the teftimonj that he gave them. Tney kept it not: and therefore God turned them off the throne, difperfed the nation, and made the land defolate, as it is this day. The two verfes immediately preceding our text ex- hibit an account of the choice that God had made of mount Zion, to which the ark was now brought, as the fixed place of his folernn worfliip, and a promife that he would continue to reiide there, by the vifible fjmbols of his prefence, fo long as that form of ad- Hiiniftration fiiould continue in the church. Mount ?Jcn, or Jerufalem, which w^as partly built upon that hill, was an eminent type of the New Tellament church : which is therefore called the holy city, the New Jeriifalan *. Of her, rather than of her type, is this gracious declaration to be underilood.. She is God's rell, v>'hich he hath chofen and defired, where \\t hath taken up his reiidence, by hiis holy Spirit •^vhich is given her, as well as by thofe external ordi- nances which are now the fymbols of his prefence. And from her, while the fun and moon endure, his gracious and comfortable prefence (liall never be to- tally withdrawn. The pfalm is concluded with a bundle of great and precious promifes, relative to thofe fpecial benefits, that fliall acrue to the church from God's gracious re- iidence * Rev. xxi. %. • upon her Spiritual Provijtotu 195 iidence in her. And thefe promifes correfpond, in a remarkable manner, to the prayer that we faw exprefl in the 9th and icth verfes. The fame ihings are" here promifed, which are there prayed for, and alir oft in the fame words. As every prayer of faith is dictated by the Spirit of God, and founded on his promife ; fo God, in the d-idributicn of promifed bleffings to his church and people, does often fo adapt his benefac- tions to their' requeils, that he leaves them no iroom to doubt, of his intending thereby to anfwer their pray- ers,— as well as to accomplifh his own promife, The fn'il of thefe promifes is exprefl in the words of this text. As thefs words related to the literal Jeru- falem, we have no doubt but they are meant of that bleiiing which that people had reafcn to exped: upon that temporal provifion, which they enjoyed in that land of promife ; though under that figure was repre- fented even to them, that fpiritual pvovifion v^hich God had made for them, and exhibited to them, in tbofe ordinances, that were henceforth to be difpen- fed in Jerufalem. Neither can we doubt, that the people of God, at this day, as well as then, have rea- fon to expedl a bleffing, upon all that God bellows upon them of the good tilings of this life: iox godlinefs hath the promife of the life that nozv is, as well as of -that which is to come. But, as the words refer to New Teflament days, they are chieily to be underftood as containing a promife, that God will give to the church of Chrift, to every particular branch of the catholic body, and to every genuine member of every church, — along with that fpiritual provilion, which is fet be- fore us in gofpei ordinances, — fuch a fpecial and fa- ying bleffing as may render that provifion effectual, B b 2 for ic)6 -^ BleJJing Proml/ed to the Church for nouriOiing our fouls up to the day of comple^te re^ ^emption. Viewing the words in this fenfe, we may obferve V£i them the five following things : I. The glorious Speaker, promifing in the pro- noun /. II. The party fpoken of, in the pronoun her, III» The benefit promifed, a Bleffing, I will bJefs, IV. The more immediate fubjecl of this Bkfling^ her provijion, V. The degree in which it Ihould be bellowed, a-^ hundantly. A few words concerning each of theCe, with fome fhort Improvement of the fubjed, is all that is intend- ed at this time. As to the First thing mentioned; the Great Speak- er, in this, and in every other gofpel promife, is God himfelf. Whether we confider this and the following .yerfes, as uttered from the oracle, in anfwer to Da- vid's prayer, — whether they had been fpoken by God to the Pfalmift— on fome former occafion, and are rehearfed, for the encouragement of the people now a fie m.b led, —-or whether, in the compofition of this Pfalm, he was moved by the Holy Ghoft, to fpeak in this manner in the name of God,—- it matters not. We are fure that this fentence was given, like all other fcripture, by infpiration of God, and is to be regarded as fpoken to us by himfelf. Indeed, had this promife been made by any other, it would have been of little avail. Every good and perfed gift comes criginally from the Father of fights: yet there are fome good things that God has given in- to the hands of men, — aiid that men may befi:ow upon their upon her Spiritual Provifionl 197 their fellow-creatures. With regard to thefe, a man's promife may fometimes be worthy of truft. But the bleffing here promifed is of fuch a nature, that none but God can beftow it. Concerning him only can that be truly faid, that Balak faid of Balaam very foohihly, / know that he whom thou blejefi is hlejfed^ and he whom thou curjejl is curfed, — He who hath promifed, O Zicn, abundantly to blefs thy provilion, is no other than thy^ God ; a God of infinite power and faith fuln efs : and thou mayefl, — with the gr«ate(l confidence and afitirance, depend upon his infallible teftimony, that it lliall be to thee — evep as he hath faid. There are feveral things mentioned concerning God, in this context, that ought to be carefully attended to, while we truft in him for the accoraphfhment of this prom.ife. He is the God for whom a habitation has been prepared in the church. David was not alone in his refolution, not to go into the taher?iacle of Yiis houfe, nor to go up into his bed, till he had found a place J^or the Lord, a place of habitation for the mighty God of Jacob. The fame is the refolution of every one to whom this promife is aecompliflied, or by whom it is believingly applied. They who pretend to re- ceive from God, and will give him nothing, are yet ftrangers to that faith, by which fpiritual ble^ings are received. If you enjoy the bleliing of God upon your provifion, you will cheerfully contribute your mite for preparing him an habitation. Not only will you do what you can for the fupport of his ordinances among yiDu, you will dedicate to him your heart, as a taber- nacle in which he may dwell. You w411 invite him to refide in your houfe and family if you have one : you will even confider your body as a temple of the Holy ipS A Blejfing Promifed to the Church Holy Ghoil, and endeavour to keep it pure for his re- ception. Think not that by thus preparing him an habitation, you become entitled to his blcffing upon your ptoviiion. Nay, this ble fling, and all other fpi- litual benefits mud come in the channel of free and unmerited grace. But the fame grace by which you become interefted in this promife, will alfo dilpofeyou to ling this note of the fong of Mofcs, He if my God and I Tijill exalt him, my father'' s God, and I will pre- pare him an habitation *". He is the fame God who hath chofen Zion, and ta- ken up his habitation in her. The heavens, yea the heaven of heavens cannot contain him. Yet this glo- rious and high God difdains not to dwell with men up- on earth. AlToon as David had prepared a place for him, he faid of it, this is my rejl, here will 1 dwell, for I have defired it. He fays the fame thing concerning the church ftill. And iliil he is in the miidil of her, fo that fhe Ihall not be moved. By this means he knows every circu mil- an ce, relative to her, and to eve* ry one of her members : he is ready to hear all the icquefis of his people, and to grant them without lofs of time. You need not go far to prefent your peti- tions, to reprefent your grievances, or to table your com- plaints before him. Neither need you v/ait long for an anfwer. ne word is nigh thee, even in thy mmth and in thy heart. Equally near is he whofe v/ord it is, to accomplifh his gracious word to you, and grant your requcft afluon as you have made it. In a word, he is the God from whom all her provi- f on comes. Accordingly, he piomifes, in the latter part of tills verfe, ^.o fatisfy her poor with bread. He will give that piovifion Vvith Vv'hich they are to be fa- tisfied. * Exod. XV. 'z. tjpon her Spiritual Provifion. ic^^^ tisficd. He will give it in fuch a free and giratuitous manner, that even the poor, who cannot buy ; fiiall not be famiflied. He will give it in fuch quantity, that they may be fatisfied. And he v;ill fo blefs it to them, that they Hiali be iatisfied indeed. Ashe knows what provifion is fuitable to every one's talte, and to every one's need : He knows what bledihg is proper to make every one's proviiion effeclaal, for affording him the promifed fatisfaction. The Second thing noticed in the words was the party fpoken of, 'concerning whom this promife is to be underilood, and to whom it fliall be accompliflied. / will blefs HE?v provifion. The antecedent is Zion, mentioned in the preceding verfe : meaning, as waa faid, Jerufalera as the type ; and the church of Chriil, as the antitype.-— Now the church is fpoken of in the feminine gender, chiefly to put us in mind of two things. I. Of her weaknefs and helplelfnefs, conli^ dered in herfelf. She and all her members are weak and defencelefs as filly women. Though many ene- mies are confederate againii her, no effectual refinance could be made to them, if the Lord of hofts were not on her ^'A^t, Neither could flie, or any of her chil- dren be the better for the vidlory, Avhen thefe enemies are fubdued, if it v.-ere not u law of her King, that x£;o;/?^as that God chofe to take up his refidence^- and to bellow his blelling. He fet not up his dwell- ing in the fruitful hill of Baflian, nor on the goodly mountain Lebanon, but upon the ufelefs and con- temptible hill of Zion. So, the church of Chrill is fo far from being originally better than the refl of the world, that there is no other part of it more worthlefs than flie. She is made up of the weak, the fooMi, the defpifed things of the world; of the poor, the mi- ferable, the wretched, the bhnd, the naked,— yea of the very chief of fmners. — Whatever qualifications are to be found about her, or about thofe mdividuals who compote her, inilead of being the caufes, are all the fruits of his love. 2. Zion vv^as a place that had long continued in the pofleilion upon her Spiritual Frovijioiu sol pofleliion of thofe who were enemies to God and to his people. Though Jemfaleni flood in the heart of the • land of promife ; yet the Jebufites continued to pof- fefs it, till the days of David. And when he propo- itA to take it from them, they fet him at open defi- ance : boafling that the blind and the lame were fuf- ficient to defend it againft him and all his army ** Yea, that particular fpot, where the temple was after- wards built, continued to be the property of a native Jebufite, till David bought it of him, in the day of the peflilence, towards the clofe of his reign. Yet in this fpot did God choofe to dwell, and not in any of thofe cities that had been poffeft by his peculiar people, for almoft five hundred years. This, no doubt, contain- ed a dark intimation, that the New Teftament church, which mount Zion prefigured, was chiefly to be ga- thered from among the Gentiles, — and that the Jews were not always to continue, exclufively God's pecu- liar people. But it might have a further meaning : For the church of Chrilt is wholly made up of per- fons, who were originally enemies to God, and under the dominion of Satan, his greatell enemy ; perfons who rejedt all his gracious propofals of coming to dwell in them and among them ; and, though fpiritu- ally blind and lame, take upon them to defend the caftle of their hearts, againft all the gracious aOTaults of David's Son and Lord. Though God has purcha- fed this habitation for himfelf, with the blood of his own eternal Son ; yet when he comes to take pofTefhon, — inftead of a kindly welcome, he meets with all the re- liftance that enmity itfelf can make : and never could he come in, it he did not fubdue his enemies, and the blind and the lame, by the irrefiftible hand of his Om^ * C c nipotenoe, * See % Sam, v. 6,— ;[«. 202 A BleJJing Fromifed to the Church iiipotence. — Yet, when he has taken poiTeffion in this manner, he is fo far from refenting her oppolition, that he bcth furnifhes thofe ver}^ perfons, who made it, with all neceflliry fupplies, and gracioufly engages a- hiuidantly to hlefs thtix provijion. For this promife belongs not only to the church in general, but likewife to all her members individually; fo that every one is warranted to look for the accom- plifliment of it to himfelf, as well as to the church, or to the particular congregation with which he is con- nedted. As the natural body cannot, in any ordina- ry cafe, be nourifhed, while particular members of it fall into decay ; and as every member receives its fhare of nourifliment, from that proviiion by which the life of the body is fuflained; — fo it is with the bo- dy myftical. it is by doing good to the members fe- Tcrally, that God promotes the advantage of the church at large. As every Ifraelite was allowed to gather of that manna, that fell about the camp in the wilder- nefs; and as the whole people muft have perifhed, un- lefs individuals had been nouriflied by it; — fo that fpiritual bread from heaven, which God, in the dif- penfation of the gofpel, gives to the vifible church, e- very particular hearer of the gofpel is warranted to receive, appropriate, and ufe, for the nouriflmient of his own immortal foul : and it is by making it effec- tual for the nourifhment of particular fouls, that God blefies it, fo as to make it truly beneficial to the church at large. The Third thing obferved in the words was, the benefit promifed by God to the church ; a Blefiing : I will BLESS her prov'ijioii. Every one knows that hlefFiHg is oppofed to curfmg. The curfe of God is that upon her Spiritual Provifion, 203 that judicial fentence, which he, as the great Judge of all the earth, hath pafTed againft every tranfgreffor of his holy law, adjudging him to fuffer that punifhmcnt, which the law has annexed to his fm. As all men have finned in their firft father, we all come into the world under that curfe : and we can only be fet free from it by Chrift, who was made a curfe for us. The blefTmg of God, therefore, is that fentence, which is pad in the court of Heaven, abfolving the perfon from the fentence of the law curfe, and adjud- ging him to enjoy a happinefs proportioned to the mifery which his former fentence bound upon him. — From thts definition, the two following things are ma- nifefi. I. That, fi;ri£lly fpeaking, none has power to blefs but God only. That fentence of curfing which was pafi: by his authority, no fubordinate authority can reverfe. Neither can any creature beflow that hap- pinefs, to which we are adjudged by the bleffing; and it were idle for any perfon to pretend to pafs a fen- tence which he has not power to execute. 'When, therefore, the fcriptures fpeak of one man blefiing a- nother,it mull either be underftood of his praying to God for a blefiing upon him,— or, at mofi:, of his mniifterially declaring him to be blefled of God : intimating the fentence, in God's name, which can only be pall by his authority. — And when we ai*e faid to blefs God, the word muft Hill be underftood in a more improper fenfe. God is infinitely, immutably, and eternally blcflTed, or happy, in and of him fe If. None can add any thing to his blefifednefs. None has authority to pafs a fentence of blefiing upon him. Nor can any perfon rationally will), him to be more blefled than he IS. in blefl[ing God, therefore, v^e do but exprefs our C c .2 fenfe ao4 ^ Bleffing Promifed to the Church fenfe of his infinite bleflednefs, our acquiefcence in it, and our gratitude to him, as the original fource of ali bleflednefs to us, and to all the creatures that are ca- pable of it. 2. That perfons only, and not things, are the pro- per objeds of bleffing. As rational beings only are capable of happinefs or mifery ; fo rational creatures only can be adjudged to either: and therefore they only can either be curfed or blelTed.— Yet, in various places of fcripture, the blelling is fpoken of as termi- nating upon irrational, and inanimate things, — as well as. the curfe. When our firft father bad finned, God faid unto him, among other things, Curfed is the ground Jor thy fake: And the exprellion is explained by what follows; in for row /halt thou eat of it, all the days of thy life : thorns alfo and thijilcs Jhall it bring forth un^ to thee *. The meaning is, that the curfe which was pronounced againll man (liould affed: even the ground that he cultivated ; fo that, inilead of affording him •what was fuited to promote his happinefs, as before, — - it fnould yield him thorns and thiftles : and though it fhouid ifill produce the necefiaries of life, man would be fo far from finding himfelf happy in the enjoyment* of them, that he fnould ufe them in forrow, all the days of his mortal life. In this fenfe, God ftill curfes all the common benefits or bieffings of hfe, to all thofe who lay not his v>^ord to heart, that they may give glory to his name ; as he threatens by the prophet f , That is, he not only deprives thofe benefits of any tendency to make them happy ; but he likewife gives them a commiliion to be means of furthering and ag- gravating their mifery : and this, as a native effecl of that fentence of condemnation, that ftands in force againf^ * Gen. iii. 17. 18. f Mai. i.l. z. upon her spiritual Provijion, 205 againil the perfons themfelves, on account of thsir fin. On the other hand, alToon as any perfon is brought into a Hate of union vvithChrid, and is bleiTed in hioi, — being juftified freely by the grace of God, through the imputation of his righteoufnefs ; not only is that perfon adjudged to happinefs ; but that fentence has an effedl upon all that he meets with in the courfe of providence. All the common benefits of life have a commiffion from God, to be means, not merely of rendering his prefent life happy, as far as happinefs is attainable here, — but likewife of preparing him for e- ternai happinefs, and of conduding him to it. Yea, the trials, affliclions, and miferies of this life, are all under an appointment of God, to be conducive to the fame end. Hence that faying of the Apoille Paul *, Oil?' light afflidion, which is but for a moment^ work- eth for us afar more exceeding, and eternal weight of glory. In this fenfe it is, that God here promifes to blefs Zion's Provifion. Having pronounced a fentence, from that throne upon which he fits, ]as the fupreme Judge of all, — by virtue of which the xhurch, and all her members, are entitled, in lav/, to eternal happinefs and glory ; and having made fuch provifion for them a§ is neceilary during their pilgrimage in this world ; — f he gracioully makes that provifion effediual, not only for fupporting their fpiritual life, till they come to the place ol their happinefs, but likewife for ftrengthening them to accomplilli their fpiritual journey, for prepa- ring them for the happy e.ftate to which they are ad- judged, for aggravating their happinefs when they' pome to pclTefs it, and even for giving ^hem aforetaile of * s Cor. iv, 17. 2c6 ^ Blejfing Promifed to the Church of it while they are on the way. This proviiion is fet before all that are within the boundaries of the viiible church, in the difpenfation of the gotpel. But, with regard to thofe perfons who ftill continue under the curfe, this, as well as every thing elfe that they enjoy, is affected by that dreadful fentence. And unlefs that fentence is aboliflied,. all the effedl of thofe means o-f grace that they enjoy, will only be to render their mi* fery, at the fecond coming of Chrift, more intollera- ble than that of the wretched inhabitants o^ Sodom and Gomorrha. With regard to all thofe who are genuine members of the church invifible, thefe means of grace fhali have a very different effed. Being influenced by that fen- tence of bleffing, which was pafl upon their perfons, in the day of their juflification, — their proviflon fhall be made effedual, to anfvver all thofe ends, for which God gives it into their hand. In the ufe of it, they enjoy a prefent happinefs, with which nothing de- ferves to be compared, that can a rife from the abun- dance of corn and wine. . And by it they fliall ail be nourifhed up, in faith, in holinefs, and comfort, till they arrive at the meafure of the Jl attire of the fuinefs of Chriji, This is that bleffing which is here promi- fed to the church, upon her fpiritual provifion, EuT what is the Provifion, that God will fo blefs to Zion and her children ? This was the Fourth particular to be fpcken of: and an anfwer to the quef- tion may be gathered from the following obferva- tions. The word which we here render prpvifion, fignifies properly that provifion, or food, vt'hich a perfon enjoys on a journey, or while leading a wandering life. The church, Up07i her Spiritual Provijion. 207 church, and all her members, while in this world, are in a way-faring ftate : travelling through a vaft and howling wildernefs, towards that land, where God hath promifed her an eternal reiidence* And it is upon her journey provilion that this bleffing is promi- fed. As the people of Ifrael, when travelling through the wildernefs of Arabia, towards the land of Canaan, found nothing in the defart to fuftaiii them ; and the provilions that they brought with them out of Egypt were foon exhaufted,they mud foon have perillied for want, if God had not fed them miraculouily vvith manna. So it is with the fpiritual Ifrael. They have nothing of their own to fupport the life of their fouls : and the wildernefs, through which they pafs, affords nothing fit for that purpofe. They behoved, there- fore, to perifli, if their heavenly Father did not give , them the true bread from heaven, which is no other than the fiefli and blood of his own eternal Son, which he gave for the life of the world. Had man continu- ed in his eftate of original integrity, this provilion had never been made for him : it had not been neceifary, jior fuitable to his condition. But for finners^ fuch as all mankind now are, there is no other provilion fuita- ble. The church of Chrift, in her itinerant ftate has no other: and fhe has no occafion for any other; for Ctixj^CsJie/h is meat indeed, and his hlood is drink indeed *. Upon this provilion the Chriflian feeds, when, by faith, he receives and appropriates Chrift and his righ- teoufnefs, as offered to him in the gofpel, — unites with him, and derives virtue from him, for fpiritual nou- rifliment, and growth in grace. No man can have the proper * See John vl. 32,— 52, 2o8 A Blejjlng Promifed tQ the Church proper ufe of his bodily focd, milefs it be received iit*. to his iiiouth, digeiled iiii his florD^c-k^ .and fo inco?po* rated with him, as to fupply the wade of nature, and reftore the vital fluids, after they had been exhaufted by fading or exercife. In this cafe, his food really be- comes part of himfelf ; and can no more, be feparated from him by any human art. So it is in refpedl of this fpiritual provilion. We cannot feed upon the flefh and blood of Chrid in ^ corporal or carnal manner : nor mud he be underdood literally, wben he repre- fents his flefli and blcod as the meat and drink of his people. It is meant of that furety-righteoufnefs, which he v^r ought for us, when his flelh was bruifed, and his blood died. This^ every believer receives, and im- 'proves as the ground of all his hopes for eternity ; as the foundation of all his pleadings at the throne of grace, and as the only fource of all hi? joy and com- fort: hfi derives from it all his nouridiment, is kept by it from fainting under a fenfe either of guilt or mifery: and as all the benefits of falvation are the fruits of it, Vi'hatever drength or fpiritual growth he attains m th« enjoyment of any of tbofc benefits, — all may be con- fidered as the happy efied of his living upon this pro- vifion. M J. jo Ix^jicr iin>i Now, as God gave the typical bread to Ifrael in'itha wildcrnefs ; by caufing it to fall round about their ta- bernacles, fo that every one might gather of it what was fufficient for himfelf and family ;< — fo our heaven- ly Father giveth us this true bread from heaven, by making a free and open exhibition of it, in the word of his grace, the gofpel of our falvation, and in thofe ordmances which he has indituted in the church. All thefe are as fo many tables, upon which this provifion is feived up, or fo many vedels in which . it is fet forth. upon her Spiritual Pro^ijlon, 209 forth. — In the facrament of the Lord's fupper it is fer- ved up to the friends of Chrift only, the genuine mem- bers of the church inviiible : But in the gofpel it i^ fet before all the members of the viiible church, and be- fore all iinners of every denomination, indifcriminate- ly. Every one is not only warranted, but exprefsly called and invited to come and eat of Wifdom's bread, and drink of the wine that fhe hath mingled. Hence God promifes to make, — ^and now actually has made, in this mmntain of the gofpel church, and that unto all people, afeajl of fat things full of marrow, a?id of wines on the lees well refined *. Though there are too many w^ho are prefent at this feaff, in refped of an outward attendance upon ordinances, and yet ne- ver put their hand to their mouth, nor tafte of this provilion; — yet every perfon who is a Chriftian indeed, has the yoke taken off from his jaws, when this meat is fet before him ; he finds the words of God fweeter than honey to his mouth. The new 7na7i really livetb not by bread alone ; but by every word that proceedeth out of the mouth of God f. It may appear fuperiluous to promife a bleffing up- on this Spiritual Provifion ; in regard that the flefti and blood of Chrift being the procuring caufe of the blefling ; no perfon can really enjoy the one and want the other. AiToon as any perfon truly makes ufe of this provilion, he is thereby fecured againfl the curfe of the law, and interefled in the bleliing. Neither is it poilible for any perfon to eat of it,- without having it fo bleffed as to anfwer the end of it, in the adaai nourifhment of his fpiritual hfe. The word, therefore, would feem to be ufed here, not to fignify this fpiritu- al food itfelf, but thofe ordinances in which it is exiii- ^- ■ D d bited * Ifa. XXV. 6. t Matth.- iv. 4, 2 1 o A Blejfwg Promifed to the Church bited and brought to hand, Thefe many perfons en- joy, who coritiDUC flvaiigers to the blefiing: and they may be continued in a church, where few have them fo blelTed to their fouls, as to receive fpiritual nouriili- ment, or any faving advantage by them. But all who are truly witliin the church invifible, as God has dif- tinguiOied them from all hypocrites, and mere nomi- nal Chriiliar-s, by tLiking up a gracious refidence in .them and Vrith them; fo does he alfo bellow upon them a fpintimi anci favmg blcPung, along with out- ward ofdinances. An^.i this is that which is promifed in the text. Thus the wor.,o contain an engagement that God woulJ not only fct up, ai.d continue in the church, tbcfe ordinances, which are the external means of con- veying to tfee fcuis of his peopje their fpiritual provi-. fion ; but would alio beftow^ upon her, and upon all fuel of her members, as embrace this promife by faith, — iucn a bleffiog upon ordinances, as Ihall render them eifccb.al, for all the ends ottheir inftitution,- — and for all the purpofes of falvation and happinefs to thofe who thus erJG; ihem : particularly, that ordinances fnall be ufeful, i\s means of conveying into the fouls of church members, that fpiritual food, by which a- Iciie they can h^ nouriihed up to the day of complete 'redemption. i^either do 1 think that the temporal proviiion of tne inhabitants of Zion is to be excluded, it is a ccrr.fortable truth, that all v» ho are fubjeds of the di- ■V'ire bleiilng in Chi ill, have all that they poiTefs fo in-" ,fi.uenced and improved by tlrat blefling, that they en- joy a happinefs, even in their temporal poffciiions, that can never be experienced by any of thofe v;ho continue under the curfc This is it that makes a Ut- upon her Spiritual Prouijion, i \ i de that a jujl man hath, better than the riches of many %vicked. it cannot be doubted that the prnrnife had a reference to this, in its firll application to the typi- cal Zion. And why fhculd it be excluded in regard to the antitype? Yea, Chrillian, — you may plead this promife, and draw encouragement from it, even in pnr* ing for a new covenant bkding upon your daily bread ; though you ought chiefly lo improve it as a ground of fauh, that God will blefs the gofpel, and the ordinances of a gofpel difpenfation, wdth luc- cefs, through the efficacious co-operation of his Spi- rit, for bringing many fouls among you to falva- tiqn. The Last thing obferved in the words, and none of the leait comfortable, was the degree in v/hich this blefling fhall be bellowed, intimated in the word a- hundantly. All who enjoy the bleffing of God, may, in one fenfe, be faid-to enjoy it in the fame degree: for all enjoy it in perfedion. Every judified perfon is completely fecured againll the curfe, and is irrevo- cably adjudged to the final enjoyment of all bleffed- nefs.— -But, in refpecl of the fruits of that blefling, which are enjoyed in this life, 1?liere is often a great diflerence. The fentence of bleiiing begins to have efledt upon every Chrifl;ian, aflToon as it is pronounced : and it fliall be h\\\y executed upon them all at the laft. But the efteds of it upon fome aire fcarcely per- ceptible, in this world ; — while others have been fo blefled, wath the communications of divine love and grace, even in this life, that the clay veflTel could hold no morQ. With regard to the church in general, there is like- wife a g^eat diflerence between the efteds of the di- D d 2 . vine 212 A Blejfifig Fromifed to the Church : vine blefling upon her, and upon her provifion, — at different times, and in different places. Sometimes ordinances are accompanied with fuch an efficacious bkiling, that, by means of them, a nation is horn at once, and a kivgdo7n hrought forth as in one day. At other times, the fuccefs attending them is {q very fmall, that the elect of God are but gathered on* by one: ^sA men can fcarcely know, by feniible obferva- tion, whether there be any bleffing attending Zion's Provifion or not. This difference is owing, neither to any difference in the ordinances themfelves, nor in the manner in W'hich they are difpenfed, nor in the character or in- tentions of thofe perfons who are employed in the ad- niiniftration oi them. Oftentimes the gofpel is dif- penfed with much purity and perfpicuity, and yet is attended u'ith fo little fuccefs, that there is reafon for Ifaiah's complaint, Who hath believed our report? And to whom hath the arm of the Lord been revealed? This was the fad cafe, even when Chrifl himfelf was the Preacher *. And, on the other hand, we doubt not, but in fome cafes, the bleffing of God niay be feen to accompany his ordinances, when the difpenfation of them is attended, n(»t only with imperfedion, but even with much corruption. Thus the Lord appeared to Solomon, when he Vv'orftipped in the high place at Gibeon '\, But this difference is folely owing to the different degrees in which God communicates himfelf to his worffiippers. When the Holy Spirit of all ^race is piefent in his ordinances, and, by means of them, works favingly upon the hearts of many, — then the bleffing upon Zion's Provifion is both evident and ef- fedive. But when the iL-liuences of the Spirit are y wife-hdrawn, * Ifa. liii. I. ccnipare Jolm xii. 38. f i Kings iii. 5. upon her Spiritual Provifion, 2 1 3 withdrawn, Icbabod is written upon the church and her folemnities : and the wrath of God may come up- on thofe who attend upon ordinances, as it came upon Ifrael in the wildernefs, while the meat was in their mouths, and flew the fattefl of them. This withdraw- ing of the Holy Spirit may take place, in adorable fo- vereignty, for various reafons that mortals cannot dii- cover; but feldom, if ever, did it take place, unlefs when he was provoked by abounding corruption in the church, or abounding fm among her members. Though neither the purity of the church, nor the ho- linefs of individuals within her pale, can procure a bleffing upon her provifion; yet the prevalence of fin, either perfonal or public, may juilly feparate between us and our God, and often is the caufe why he with- holds that bleffing which is here promifed upon our fpiritual provifion. Now the promife encourages us to expedl, not only that we fhall have ordinances continued* with us, and that the gracious prefence of God fhall not be wholly withdrawn from them ; but alfo, that fuch a meaf^are of the influences of the Holy Spirit fhall accompany them, as fliall make them efFeclual for the converiion of many finners, and for the comfort and edification of all the faints that are among us. In trufling this promife, and pleading upon it at the throne of grace, — beware of dealinj^ with God, as if the inilruments of the churl were with him Look for fuch a mea- lure of divine grace, along with your external privi- leges; as may correfpond to the inexhauitible riches o'l his liberality, who is the author of tne promife in our text. Truft him, that he will not only biefs your provifion, but blefs it abundantly. W£ 214 T'he Charge. We fhonld now conclude with Tome Impro'vemeiiL of the fubjecl:. But, beiiiij. unvvilUng to detain you any longer from the main work about which we are this day met, — 1 (hall defer any thing of this kind till that work is over. Tee charge. Shall now endeavour to improve the doctrine you were hearing, in a fhort Addrefs, Firfl to th^ Lord's Servant, now the Paftor of this Ailbciate Con. gregation, and then to the People committed to his Charge. As to you, My Reverend and dear Father, I cannot htut be fenfible, how unlit I am to give you any advice, either in regard to your public adnai- niilration, or to your private condud. Bat, as John the Eaptiil declined not to perform the duty of his ofilce, even to Chritl his Mafter and ours, when put in mind that fo it became them both to fuUil alirighteouihefs; {^ neither dare I, being thus called to it in providence, decline to put you and myfelf in mind offomeof thofe duties, that are incumbent upon lis, and upon all o- thers who are honoured to bear the fame office in the church. The chief part of our work is to fet before the chil- dren of Zion — that provifion, which God, in ray text, has promiied to blefs. And fu rely we had need to be careful, that we fet nothing before them but whole- feme food, if we preach falfe dodrine, if we pervert the T^he Cha the fcriptures of truth, cr corrupt any ordinance of di- vir.e inftitution, we take the ready method to poifon the fouls of our people : and theuv blood will God re- quire at our hand. That this danger may be avoided, let us always bear in mind, that we are Rewards of the myiiery of God- As we have nothing of our own to diftribute among them, we mufi: faithfully fet that before them, find that only, which we have received of the Lord, All that he has appointed for the provifion of his fa- mily, is contained in his blefled word. Our bibles therefore, mud be our contlant companions and in- flruclors. The ftudy and feach of the fcriptures mull be our main employment : all our doctrines and ad- ./.inidratlons muit be regulated by that unerring flan- dard. We, as v;ell as our people, are in danger of er- ring, in the interpretation and application of fcripture: and therefore .we never will be capable of rightly di- viding the word of truth, — without the afiiflance of that Spirit, by whom the fcriptures were diclated. — Let us therefore make conftant application to the throne of grace, for the illuminating iriiuences of, t]iat Spirit; that our underfiandings may be opened to kno\v the fcriptures. As we acl by God's commil- fion, iQt us always depend upon him for dire clion, both what we Ibould fet before his people, and bow. And never let us venture, either to prepare, or to deliver a fermon, without making application to him, by faith and prayer, for that efiecl. As the fie fn and blood of a crucified Redeemer — are the only provifion, by W'hich the fouls of finful men can be nouriflied, — let it ever be the main fccpe and tendency of all our miniilrations, to fet thefe be- fore our hearers, in a manner adapted to their circum- ftances 2i6 . 'The Charge. fcances and to their capacities. Let us neither per- plex our difcoLlrfes with obfcure fcholadic phrafes — or terras of ait, — nor flrive to adorn them with airy flou- rifhes of human eloquence. Let us neither entertain cur hearers with infipid harangues of Pagan morality, nor with the faplefs produdions of philofophy or mere reafon. Even the principles of natural religion fliQuld be explained, and duties of moral obligation inculca- ted, only as the word of God has connected them with, and ingrafted them, into the mijnjiry oj reconcu Jlation. In imitation of the renowned Apoitle of the Gentiles, every faithful minifter of Chrift will deter-- mine to know nothing among his hearers, Jave Jefus Chriji and him crucified. The feafl that God makes, in the mountain of the gcfpel church, is a feail unto all people : and all peo- ple indifcrimiinately niuft be invited to it. Let us therefore beware of rellriding or limiting the call and offer of the gofpel, — and thereby excluding any {in- ner from God's provifion. As the fucceflbrs of Chrift's apoftles, we m\\^, preach the go/pel to every hwva^n creature. As the maidens of infinite "Wifdom, we muft cry, in her name, upon the hi^hejl places of the city ; uhojo isfimple let him turn in hither : and as for him that wanteth under [I an ding, we mwSS. fay to him, — come eat of the glorious Redeemer's bread, and drink of the %mne which he hath mingled, it is true, and a comfortable tnnh it is, that the weary and heavy laden are invited to come to Chrifl: : perfons fenfible of the burden of their fin and guilt, and weary of fpending money-for that which is not bread, and their iabour for that v/hich fatislieth not. Bui to reftrain the gofpel call to thefe, or to any other clafs of men, ,^Xo require any kind of qualifications, as the condi- tion The Charge. ^ij tion oFa fmner's accefs to God's provilion, is to render the gorpd of none effed:. The great King, our Maf- ter, having made a marriage for his Son, hath fent us forth, with an exprefs charge, that as matiy as we find we are to bid to tlfe marriage., Even the robber that infefls the high-ways, is not excluded, nor the thief that lurks among the hedges. Our commiffion is to compel them all to come in. Yes, we mufl compel them to come in : — not by brutal force, by corporal penalties, or by doing vio- lence, in any refpecl, to their wills. Such methods of compulfion neither are nor ought to be in our power : and if they were, they have no fitnefs for furh a pur- pofe. We are to compel them by earneil and con- tinual urging, by affedlionate intreaties, and by cogent arguments. — -We m.ull not only fet this fpiritual pro^ vifion before all, — we mufl ufe every habile mean to prevail with them, to take and ufe it. — -Sometimes we mull endeavour to perfiiade them by the terrors of the law, and fometimes to allUre them with the fweet pro- mifes of the gofpel. We mud prefs them with fcrip- tLire arguments, and we mud drive to catch them with holy guile. Comimands, intreaties, invitations, re- proofs, perfuafions, threatenings, foothings, encourage- ments, and exhortations, mud all be ufed in their turns. In feafon and out of feafon, muft we ply them, that, if poflible, God's houfe may be filled with gueds, and Zion's poor ones fatisfied with bread. But though all people mud be invited to the provi- fion on the gofpel table ; yet, furely, it is not meeh to take the children's breads and cajl it unto dogs. Of this we will be guilty, if we do or fay any thing, to encourage finners to expert any benefit by this provi- iicn, in a vray of continuing in fin. And we will be "* E e chargeable 2i8 7he Charge. chargeable with the fame abufe, if we admit to the fealing ordinances of the church, thofe who walk fo, as to prove themfelves enemies to the crofs of Chriil. — To this pvQvilion, as ferved up on the facramental table, none can be truly welcome but the genuine children of Zion : And we profane that ordinance, if we admit any to it, whom we have not reafon, in cha- rity, to look upon as friends of Chrift. Unlefs we are careful in this refpe6l, to take forth the precious from the vile, we prove ourfelves unfit, as well as unworthy to be as the mouth of God to his people. In the mean time, let us beware, leli, by our private walk, we caufe the facrifices of the Lord to be abhor- red \ and fo defeat the whole deiign of our public mi- niflry. A man's ftomach v;ill turn at the moil v/hole- fome food, w^hen he fees it prefented with unclean hands : So the hearers of the gofpel will be ready to (lefpife the moft falutary dodlrines, and the mod whole- fonie exhortations, if they are feen to have no efFe6l upon the, life of the preacher. — Let it therefore be our conllant endeavour to fet an example of gofpel holi- r.efs in all its branches ;— -and to banifh all linful and offenfive pralflices, from our perfons and families. — icr this purpofe, let us daily make ufe of the fame proviiion that wc are called to fet before others ; that, being nouriflied by- it, we may continually grow in grace, in the knowledge of Jefus Chrift, and in con- formity to his image, and to his example. But, as nothing that we can do, either in our pub- lic minifi rations, or in our private w^alk; can have any faving exle^t upon our people, without that bleffing which is prorhifed in the text, — let us embrace every opportunity of wrcRling at the throne of grace, that it i.:cy not be v^aniing. — Let us never venture to the pulpit, Addrefs to the People, 2,1 g pulpit, without previoully looking up to God, both for his gracious ailiftance to ourfelves, that we may give to every one his portion of meat in due feaioh ; and alfo for our people, that they may not receive the grace of God in vain. From the pulpit, let us return to the clofet, — and, before indulging ourfelves in any other employment, let us renew our pleadings with God, for that bleffing upon our endeavours in his fer- vice, without which, we mud always labour in vain, and fpend our ilrength for nought. AS to you who are the Members of this Congrega- tion,— the Lord has again taken up his refi- dence among you, and made proviiion for you, by re- lioring a fixed adminiftration of gofpel ordinances a- mong you. But beware of refting in what you have attained, or becoming proud of your privileges, — fay- ing, as Ifrael of old, Tbe temple of the Lord, the temple of the Lord, the temple of the Lord are thefe. Beware of expecting, either from thofe talents with which the Head of the church has diftinguifned your minider, or from thofe ordinances which he is called to difpenfe, that fpiritual profit, which <^an only be derived from the blefiing of God upon both. By fo doing, you lliould put your minifter, or his miniilrations, into the place of God, — and fo be chargeable v/ith idolatry: and there fhould be reafon to fear, that he who has ttirea- tened to caft the carcafes of idolaters upon the carca- fes of their idols, might caufe the efFeds of his juil: dif- pleafure to be feverely felt, both by you and your mi- nifter, on that account. Be, therefore, denied to all ordinances, and to all E e 2 inftruments; 22G Addrefs to the People. jnflruments ; and look to Gcd alone for all the fuccefs of a gofpej difpenfation among yon. Pray earn eftly, this day, and on all after occafions, that the gracious prefence of God may be with his fervant, in all his miniftrations, — that he may be abundantly furnifhed, for the great work with which he is entrufted, and that his labours may be made fuccefsful, to the falva- tion of many fouls. Pray for yourfelves, for your bre- thren, and for all forts of perfons about the place, — that an abundant bleffing upon Zion's provilion — may- bring many to eat and be fatisfied, and praife the name of the Lord: that fo the pleafure of the Lord may pro- fper among you, in the hand of Chriil, and in the hand of his fervant under him. Be careful to guard againfl every thing, that may tend to mar the fuccefs of the gofpel among you : to extinguifh or obfcure the lamp that God has ordained for his anointed. We fay nothing of your making a decent provilion for your minifter in temporals ; though the negled: of this duty mult prove ve- ry hurtful to the interefls of religion among you : being v/ell alTured, that if you enjoy the divine bleffing upon the fpiritual provilion which he is inftrumental in difpenfing to you, you will not be backward to communicate with him in your carnal things. But we would chiefly warn you againfl all fuch untender and incautious behaviour as may grieve the heart of your miniiler^ difcredit the profeflion you make, JDring reproach upon the ordinances difpenfed among you, and caufe the good ways of God to be e- vil fpoken of. In a fpeciai manner, be exhorted to cultivate peace, harmony, and brotherly love, among yourfelves. Your own experience may convince you, our faith is vain. The generation or Sonllip ot Cniiit is a myflery, that no creature can ever fully underftand; and there- fore * Jtr. rxiii. 6. f Zcch, xiii- 7. '\ John i. i. ^ Ihii. xi. 6. I| Rem. ix. 50 \ s John Y. 7. ' - ne Chrijliaii's Hope, 2 29. fofe, no wife man will ever attempt to explain it, or to reduce it within the comprehenfion of human reafo;). Many fuch attempts, indeed, have been made : but .all who ever made them, have either been conftrained to defift, taking Ihame to themfelves for their prefump- tion ; or elfe have been led into errors, fubveriive of the foundations of the Chriftian faith — We are bound to believe that he is the Son of God by eternal gene^ ration; becaufe this is plainly afftrted m icnpture. In the fecond Pfalm, Chrift himfelf is introduced, pub- lifhing God's eternal decree, concerning the enlarge- ment of his kingdom in New Teftament days. And this decree is prefaced with the Father's declaration to him, in thefe words, thou art mine oniy Son, this day have I begotten thee. 1 he word this day can refer to no other period than that in which tiie decree was m.ade, — the beginninglefs day of eternity.— But while we believe this doclrine,>on the footing of this divine . tedimony, let us beware of any thing that may a- mount to a blafphemous acceptance of tiat challenge, which the Spirit of God gives to all mankind, in thefe words, He was taken Jrom prijon and from judgment : (ind ijchojl^all declare his generation * / This is he whom his eternal YdClhtv /pared not; hut delivered him for us all. And was it poilible for him to do more, to manifefl the greatnefs of his love ? is it poffible to cont:eive any thing, that he might be fup- pofed lefs willing to do ? Or, fuppofing him ready to do all for us, that ever he could do for any crejiture, or for any rank of creatures, — is not this the very lad thing, that we could have expedled him to do? 3. We have fcmething, with regard to this his Son, that God did not : he did not fpare him. This word, in *Iia..liii.8 230 • ^-^^ Foundatmi of in fcripture, bears a twofold fenfe. Sometimes it figni- fies a perfons keeping a thing back, when there might be occafion to ufe it, becaufe he widies to preferve it faf e and entire. Thus it is ufed in Nathan's parable, -^He /pared to take of bis own flock, and of his own herd, to drefs for the wayjaring man that was come unto him. — In this fenfe, God fpared not his own Son. — Even all the love that he had for him, and un- changeably will have, from eternity to eternity, did not prevail W^ith him, to withhold, or keep him back from us. The man, in the parable, is reprefented as having numerous flocks and herds ; yet he fpared to take one lamb for his friend's entertainment : and fuch inflances of avarice are not rare in the world. God had but one, — his only begotten, and well-belo- ved Son: and yet even him he fpared not, when our neceliity requii'ed-— that he fiiould deliver him up. Jie fpared not, from all eternity, to appoint him to be the ranfom of our fculs : and when the fulnefs of the -appointed time was come, he had not changed his mind: he then fpared not actually to fend him into our world, and fubjed: him to all that he had appoint* ed him to bear, in our itead, and for our good. Sometimes the word fignifies to refrain from pu- nifliing; or to mitigate iomewhat of that feverity, which might have been exercifed toward any perfon. in this fenfe it is ufed, in Abraham's interceflion for Sodom. Per adventure, fays the patriarch, there /ball he ffty righteous within the city ; wilt, thou alfo de- Jlroy, and not Jpare the place, for the ffty righteous that are therein P And the Lord faid^ if I find in So- dom fifty righteous within the city, I willfpare all the place for their fakes :■ i. e, 1 will preferve them alive, •xind refrain from deflroying them or their city. Nei- ther The Chrijlian's Hope. 23! ther in this fenfe did God fpare his own Son. — When he found him fuftaining the character of our Surety, clothed with our guilt, and {landing in our room and place in law, — he did not refrain from infliding upon him all the punifhment that our fin deferved. All the love that he bare to him could not influence him, either to delay that punifhment a moment beyond the appointed time, or to mitigate it in the fmalleft de- gree, when the time came. He faw that the end could not be gained, for which he was fubilituted in our room, unlefs he paid our criminal debt, even to" the uttermofl farthing. It was exaded, therefore, and he anfwered. The penalty of the broken law was, in no refpedl, modified to him. He fuffered all that the curfe condemned us to fufFer: and infinitely more than we could have fuffered, though we had borne the pu- nifhment of our own fin — through all eternity. 4. We have, in the words, fomething pofitive, that God is faid to have done, with regard to his Son ; he delivered hijn up. Here two things fall naturally to be enquired into, for afcertaining the fenfe of the exprefiion : To whom was he delivered up ? and to what? To the firfl: enquiry we anfwer in the following par- ticulars. (i.) He delivered him- up into the hands of finful men : hence his own words to his difciples in the gar- den,^ — It is enough, the hour is come ; the Son of Muti is betrayed into the hands of Jinners *. No fooner was he come into our world, than the kings of the earth fet themfelves againft him, and the princes took counfel together. All the time of his continuance in the world, his malicious countrymen fought his de- ftrud:ion: * Mark xiv. 41. S3 2 ^he Foundation of . firudlion : Tncre efpecially after he entered upon his public Vv'ork. For a time ti^eir malice v/as reflrained, and they could not lay their hands upon him. He could eafily have avoided them (Hil : or, even when they i^acl him moft in their power, he could ealily have delivered himfelf, had he only had men to deal with, — But, when the appointed hour was Gome,~his God and Father delivered him into their hands, Then was he betrayed by one that ate his bread : he was feized, like a malefadlor, by a band of armed ruffians : and judged and condemned by a crew of hypocritical Pha- rifees, and atheiilical Sadducees. He was impioufly rejeded by a deluded populace, inhumanly abufed by licentious foldiers, and mocked and infplted by all ' bye-flanders. — What he faid to Pilate, vras equally true concerning them all. None of them could ever have had any power over him, if it had not been gi- ven them from above. This was no alleviation of their fin : for though God adled agreeably to all his glorious perfections in permitting it ; yet, in every thing that they did, in confequence of that permiflion, they act- ed in diametrical oppolition to God's holy law. (2.) Be delivered him up, even to Satan, and the powers of hell. When about to enter upon his pub- lic miniflry, the Spirit of God led him into the wil- dernefs,— and purpofely detained him in it forty days," to be tempted of the devil. And at laft, in the dif- m^l hour of the power of darkne/s, the prince of this world was permitted to come againit him, at the head of all his infernal forces. And, though Satan had no- thing in him — ^to take part with the temptation, — yet neither had Chriil any. to help or uphold him, in the dreadful conflid. As the firil: Adam was left to the freedom of his own will, without any Ripernatural af- fiitance ^'he Chrijlian's Hope. 233 fiftance, when aflaulted with the fird temptation; that whether he refifted or comphed with it, it might be wholly his own acl ; — fo the fecond Adam was left to ftruggle with the fame enemy, — ^^to refift all his temp- tations, and to repel all his fiery darts — alone ; that all the honour of the vidory might be exclufively kis own. Satan cunningly chofe to make his grand at- tack, at the time when he knew that Ghrift was pe- nally forfaken of his Father. And God purpofely gave him this advantage ; that the fhame of^iis defeat might be the greater, and the glory of his illuftrious antago- niil. For even Satan, that old ferpent, could never have bruifed the heel of Chrift, — unlefs God had de- livered him up into his hand. But, (3.) All this had been comparatively little. Chrift, being an infinite perfon, was more than a match for all the powers both of hell and earth. In the hands of devils and men combined, he would have been like Sampfon among the Philiilinesy when his daftardly countrymen delivered him bound into their hands at Ramath-lehi, — or when his treacherous millrefs bound him for them with green withs. But he had fome- thing infinitely more dreadful to conflidl with ; for God delivered him up into the hands of unrelenting juflice. And divine juftice did its utmoU againft him, as well as devils and men did. In the fevereft pu- nifhments that God infiids upon creatures, either in this or in the other world, he ilirs not up all his wrath, nor gives full fcope to revenging judice ; becaufe the finite objedl could not bear it : but here, God's bow was made quite naked, all the arrows in his quiver were exhaulted, — the vials of divine wrath were pour- ed out upon Chrift without referve ; and even the ^ G g power 234 ^^^ Foundation of power of Almighty God could infli6l nothing to which he was not delivered up. To crown all, he was delivered up to all thefe, at one and the fame time. Had one enemy been de- feated before another came up, — had they fet upon him one after another, the conflidl might have been longer, but the vidory had been more eafy. But in the very fame hour when he bare all the fury of di- vine wrath, all the rage of men, and all the malice of devils were alfo let loofe upon him : as if heaven itfelf had been combined wnth earth and hell, for his de- ftrucflion. No wonder that his yo^// was exceeding for-- rowfitl, even iinio death. — No wonder that, being in an agony ^ he prayed more earneftly ; and his fweat was as it were great drops of blood, falling down to the ground "^. To the fecond enquiry our anfwer fliall be fiiort; as we have elfewhere taken a brief view of what Ghriil fuffered for us -]-. He delivered him up to poverty, and more than ordinary abafement. Even in his own city, the paternal inheritance of his family, the holy Child Jclus could have r,o lodging but a liable : no cradle but a manger. — Nor was he ever richer in this world's goods ; for all his days, the Son of Man had not where to lay his head. — He delivered him up to toil and wearinefs. Till he was thirty years of age, he was conltrained to eat his bread in the fweat of his face, according to what was denounced upon mankind after the fall : working with his fuppofed father, at the bufinefs of a carpenter, or common wright. He delivered him up to contempt and ignominy, — to the niofl painful bodily fufferings and to the bitterelt a- gonies * Matth. XXVI. ;,8. Luke xxll. 44. \ See Sermons formerly publiflicd. Vol- 1. p. loS- The Chriftiari^s Hopel 235 gonies in his foal-: to crael perfecution, to firong temptation, to penal defertion, — and to the curfed death of the ciofs. The death that he fuffered was not the fame that his followers muft undergo: it was the fame that the broken law denounces, and that divine juliice infiidis upon thofe who continue enemies to God. In one word, He delivered him up to all that puniihinent that was due to all his eled feed, and that they mult eternally have fuiFeted, if he had not borne it in their namcv As all the creatures,together could never have borne what he fuffered ; — as no creature, can fully or compreheniively know the pow- er of God's wrath; fo neither is it poffible for any creature, nor f )r all creatures together, fufilcientl}^ to declare what it was to which God delivered him up. ;■:. We have, in the words, the perfons, for whofe fake God thus delivered up his Son : Ke did it, fays our Apofi:le,/or us all. The extent of this expreffion mud be determined by the context. It was not for all mankind : the greateil part of them are left final- ly to peridi in their fm ; and it is impious to fuppofe, that any perfon fhall perKli for whom Chriit died. But it was for all thofe who are charade rized in the other parts of this chapter : for Paul, who wrote this epiftle, for the believing Romans — to whom he wrote, —and for all who become followers of him and them, as they alfo were of Chrifl. — it was for all who, bemg in Chriit Jefus, are fecured againft condemnation, ver. 1. for alt who ha"je received the Spirit oj adop- tion^ whereby we cry, Abba, Father, ver. 15. for all who, having oeen foreknow^n and predeitinated, from all eternity, to be conformed to the image oj- Chriit,— are, in due tim^,jujlified, effedualiy called and fandi- fled, and Oiall, at length ht glorified, as in ver. 30. . G g 2 j a 236 '^be Foundation of In a word, it was for all God's ele 61, mtniiontdi ver. 33. whether they be Jews or Gentiles, Barbarians, Scy- thians, bond or free. But in what fenfe was it for us that Chrifl was de- livered up ? — Was it for our fakes ? Yes, the love that God bare to us from all eternity — was the true fpring of that wonderful tranfaclion. Behold how he loved us I Chrifl himfelf is, and from eternity to eternity, was and will continue to be,— the fupreme objedl of bis Father's love. It is impoffible for any tongue to tell, or any finite heart to conceive how, or to what degree he loved him. Yet fuch was his love to us, that he fufpended the egrefs of his love to Chrift in human nature, and delivered him up to his fevered wrath, — in order to pave the way for the communi- cations of his love to us — Was it for our good ? Yes ; the greatefl good w^as ro relult to us, from this tranf- aclion. God's delign was to raife us up, from the depths of fm and mifery — into which we had funk ourfelves, to the height of happinefs and glory, in the enjoyment of himfelf. And, as this could not be done at a lefs expence, he chofe to deliver up his own Son, rather than it fliould remain undone, it was for us, in another, and iliil higher fenfe: it was in our room and Head. The juilice of God had been oifended and provoked by our fm. We were condemned, by a fen- tence of the Court of Heaven, to undergo the feverefl punifhment that our nature was capable of fuffenng : and the revenging ^hand of juitice was ready to put the fentence in execution. But Chrift, by his Father's appointment, and yet by his own voluntary engage- ment, ilepped in between us and the dreadful ftroke : raid thus bare all that punifliment, which we behoved otherwiie The Chrijlian's Hope, 237 jptherwife to have borne — in a (late of everlafling fe- paration from God, and under all the mifery of that difmal place, where their worm dieth not, and their fire /hall never be quenched. Though his fufferings were not eternal, they received a value from the infi- nitude of his perfon, by virtue of which they were more than equivalent to all that creatures could have fufFered, world without end. A very itrange argument is ufed by fome, againfl: this dodlrine. * If Chrift,' fay they, * fuffered all that * we behoved otherwife to have fuffered, — and fo gave * a proper fatisfacStion to divine juftice in ourroom, * then the pardon of our lin, and our whole falvation, * are matter of juft debt: and there is no room left for * the exercife of grace in the kindnefs of God to- ^ wards us, through Ghrilt Jefus.' — We allow that all is matter of debt to Chrift, — who paid the ranfom of our fouls, and the price of our redemption to the full : But is it therefore of debt alfo to us ? Is God un- der any obligation to impute what Chriit did and fuf- fered— to us? When he freely imputes this righteouf- nefs to us without works, is it not the fame thing as beftowing upon us all the fruits of this righteoufnefs, without money and without price ? Is there not an e- qual difplay of.fovereign and free grace — in beftowing all things upon us along with Chrift, as in beftowing all other things without him ? Surely, if Chrift himfelf, and the gift of righteoufnefs through him, are things 'of any value, the reign of divine grace in this way muft be proportionably more glorious. Had it been poflible to beftow pardon and eternal life upon us, without any fatisfadion to juftice, grace would have been highly glorified in fo doing. But this being im- poftible, God has gracicufly provided a fati^faclion for us: 23 S ^he Foundation of us : and he gives us life and happinefs, in a way af giving up his own Son to niifery and death, that the way might be paved for our enjoying them. Is there lefs grace difplayed in God's giving us a falvation which himfelf has purcha^fed for us by the blood of his only begotten Son, than there would have been, in bellowing upon us a falvation that cofc him no- thing ? And v^ho were we, — or what were we, in whofe ftead God deUver^d up his own Son to jultice ? Not perfons capable of being profitable to him, as one man may be profitable to another. His infinite bleflednefs is incapable either of addition or diminution. — We were not perfons pofTelTed of excellencies or qualifica- tions, fit to recommend us to his love or to his notice: we were altogether as an unclean thing ; and ail our rlghteovjneffes were as filthy rags. — We v.-ere not per- fons capable of being truly ufeful even to fellow-crea- tures ; for, by nature wq are hateful and hating one another. For a man that is barely righteous, it is fcarceiy to be expected that any one fhould die :, for a man remarkably benencent ov good, fo?r^ might per- hans dare to die. But we were neither righteous nor good. We Vi'ere neither friends to God nor w^orthy of his friendihip. We were enemies to him in cur minds; rebels againft his government, and objeds of lothing and abhorrence in his fight. And is not the love of God towards us magnified, beyonci all compa- jiibn, yea, beyond all conception, in that, v/hile we were fuch monflers of guilt and deformity, — h^Jpared pot his own Son'i hut delivered him up for us all? IL In the lafl part of the verfe we have an infe- rence drawn from the affertion above ^explained, and exnreft I'he ChrlJliarHs Hope. 2 39 expreft in the form of a queflion. Here, inore parti- cularly, there are two things deferving our attention : what God may be expeded to do for us, — and what fecurity we have that he wall do it. I ft, We have what God may be expeded to do for us, in confequence of his having made Chrift a facri- fice for us; and that in two particulars. I. He will give his own Son to us, as he hath alrea- dy delivered him up for us. This is not exprefl in fo many words ; but it is plainly implied in what is faid. If God gives us all things with him, he muft give hiia along with all other things : yea, he muft give him, as his prime and leading gift, before he can give ail things, or any thing with him. It is manifeil that thefe two little words muft have a reference to a gift made to us of Chrift, previous to the gift of all things with him : and .they cannot refer to God's delivering him up, as mentioned in the foregoing words; for then the apoftle^s argument would be a fophifm, — as there W'ould be fomething in the conclufion that was not in the premiftes. The only conclufion that he could have drawn in that cafe, would have been this, How ihall he not with him alfo deliver up ail things for us. And we can have no doubt, that, if all created things could have anfwered the purpofe, Jie would have de- livered them up, rather than his own Son. And after having given Chrift for us, it w^ould be unreafonable to doubt of his willingnefs to give any thing or even all things for us, if it could either be neceiTary for us, or profitable to us. Hence that remarkable declara- tion, which he makes by the prophet, I gave Egypt for thy rcjijovi; Ethiopia, and Shebafor thee. Ever fince thou waft precious in myftght, thou haft been ho- nourable : ^Q K l^he Qhrijllan's Rope. 243 fpoiled by fuch indulgence ? Are not their foolidi de- llres increafed in proportion as they are gratified, till they become a burden to thernfelves, and to all around them? Do they not become peevilh, obllinate, haugh- ty and untraclable, often to fuch a degree, that, in- Itead of being ufeful, they become a nuifance in foci- ety. Such habits, contradlcd in childhood, continue with them, and grow upon them through life. They are flrunned and defpifed of all: and no man is their friend. When they meet with difappointments, and difappointments every one will meet with in this world, they fret and flruggle, and torture themfelves, like a bullock unaccuftomed to the yoke ; without being able, in the fmalleil degree, to help themfelves. "When they obtain their delires, however eager they were in the purfuit, they often find themfelves hurt by the pofTeffion : and they are ten times more mife- rable than thofe who have been early habituated to contradidtion, and fubmiffion to the will of their pa- rents.— The fame would be the cafe with you, if your heavenly Father were to indulge you with the gratifi- cation of all your defires, while in this world. And it is to prevent this that your inclinations are fo often croifed. — But his infinite wifdom, influenced bv un- changeable love, judges for you : and he will never fuffer you to want any thing, that -he knows to be for your advantage. Ihe young lions may lack andjiiffer hunger; but tJjey that Jeek the Lord /hall not want a- ny good thing *. (2.) All things that happen to you, in the courfe of Providence, being appointed for you by God, fnali be fo over-ruled, as finally to iffue in your advantage. Even the apparent evils of hte are, to you, the fruits Hh 2 of * Pfal. xxxly. 10. 244 ^'^'^ Foundation of of the fame love, by which yqur God was influenced when he fpcpred not his own Son, but delivered him up for you ; and they Ihall all contribute to promote the deligns of that love. You, doubtlefs, meet with ma- ny things, that bear hard upon flefii and blood. And, like Jacob of old, you may often be difpoied to fay that all thefe things are ag'ainjt you. But Jacob lived to fee his niiftake, and perhaps {o may you. If you i^e it not in this world, you fhall not fail to fee it in the world to come. This apoRle, in another pafPage, when ailuring you that all things are yours, by virtue of your union tp Chriit, numbers up things prefent, as well as things to come, and even death as well as ///c% among the articles of the inventory *". Confequently all the leiTer evils, which are fo many harbingers of death, are likewife comprehended among the things that God gives to you along with Chrill. And even the worft things that you nov; fuffer will add ,a note to your fong, and a jewel to your crown through eterni- ty. You fee it afferted, in the 28th verfe of this chap- ter, and the text is intended as a proof of the alTer- tion, — that all things JJjall work together for good to them that hie God, and are called according to his purpofe, (3,) There is nothing in all the creation of God, in which you have not an interefl : nor any thing that he will not improve for your advantage, as far as it is capable of being fo improved.— You often poiTefs but little of the good things of this Jile; yet you fiiall ne- ver Vv-ant a com.petency : and even what you do not poiTefs is yours in point of intereih One thing that may ferve to reconcile you to the plenty and prof; e- vity enjoyed by wicked men is, that ail is ^iven theni for f I Cor, iii. 22 The Chrijlian's Hope. 245 for the behoof of you and your brethren. They are but the Rewards: yours is the real property : and, however unwiUing they be to part with it, or even to communicate with you in it, God can fail upon a thou- fand methods to oblige them to debarfe, whenever he pleafes. A good vian leaveth mi inheritance to his children's children : and the wealth of the Jinner is laid up for the jufl *. Not only things on earth, but all things in heaven are yours by the gift of God. Even the glorious and holy angels are not afnamed to mini- Her unto you : and many eiiential fervices they do you, when you little think of it. In a word, there is nothing that God himfelf poffefTes, v/hich he has not given to you. And whatever he has given, himfelf will manage it in the befl manner, for your fpiritual advantage : — and for your temporal. advantage too, as far as it is confident v/ith the other. (4.) To crovim all, he gives himfelf to you. You have an interefl in all that he is, as well as in all that he pcfTeiTes. When this apodie quotes that pafTage in which the Pfalmiil; fpeaks of God's putting all things under the feet of Chrid:, he fays, it is manifejl that he is excepted who put all things under him. But here there is no fuch exception ; he that gives you all other things, gives you alfo himfelf. And left you fliould argue here, as Paul does in the otber cafe, he purpofely adds a gracious grant of himfeh" to the ge- neral promile of all things, in the palfage quoted aht- tle sgo ; He that overcovietb JJjulI inherit all things : and I liill be his God, and he /bull be my fon: Intend- ing, frciTi^he beginning, than man's cnief happin;:fs ffiould confiii in the enjoyment of himielf, God form- ed the human foul in fuch a manner, that nothing below * Prov. xlii. 25. 2^0 Tbe Fcujidation of below bimfelf can yield it fatisfaclion. But fiirely no- thing can be wanting to thoie who are blefTed with the immediate and complete fruition of an infinite and all-fuiEcient God. This is the portion of youv inherit tance^ and ofyoxnicup: and furely you have reafon to fay, as Chriil: bimfelf faid before you, The lines are fallen to me in pie af ant places, and I have a goodly he- ritage *. If it (liould be a&ed — how, in what manner, or upon what terms God will give us all things ? The text af- fords an anfwer in two particulars. (i.) He will give us all things freely, without mo- ney and without price: without condition, reflriclion, qualification, or refervation. This comprehenfive gift is offered to all that hear the gofpel : none is re qui. red, nor even pern*iitted to bring a price in his hand, w^hen he comes to receive it: nor will any finner receive it, till he is convinced that he has no price to bring; and willing to be indebted to fovereign grace for the whole. Such a gift is too precious to be bought : in the nature of things, it mufl be given freely, if God gives us all things, where fhall we find any thing to give him in exchange ? Or how can he reafonably re- quire an impoffibility ? Ee requires not repentance ; for that is cue of the things that he gives. He hath exalted ChtiR-, a Frince and a Saviour, to give repent- afxe to Ifrael, as well as the Jorgivenefs of fins f . He requires not holincfs, or fincere obedience ; for this al- fj is part of what he gives, and has iecured by pro- raife : -I will put my fear in their hearts, and they ff jail not depart from me %. Y^n^w faith itfelf cannot be the condition of this git't; for, though we can never be poiTeffed of it without failh," becaufe no man can pof- fefs f Pfal. xvi. 5, 6. t Aas v. 31. % Je''- ^xxil. 40. "The Chriftian's Hop&. 247 fefs any gift unlefs he receives it, — yet the faith by which ^ye receive it, — is not of ourfelves, it is the gift of God "^^ Repentance and hohnefs are necefTary to falvation, as well as faith: fo are jiillificaLion and a- doption; and thefe lafl are necelTary in the fame fenfe as the other; — not as conditions, upon which our ti- tle to falvation depends, but as fo many parts of that falvation which is freely and unconditionally beftow- ed. He who freely gives us all things, is the God of order; and therefore cannot give any thing out of its own place. He, therefore, will never give complete falvation to any, till he has prepared therh for it, by giving them faith, repentance, juftification, holinefs, and all the other gifts that are connecled witli thefe in this life. "But it is his exprefs deiign, that ail things that we enjoy in this life, or in the life to come, fhould be given ./r^^/^, without the fmalleil preteniion to merit on our part; that grace may reign,-^-as it /hall reign, through righteoiifnefs^ unto eternal life ^ '^J j^f^^ Chrifi our Lord. (2.) Ke gives us all things with Chrifi, He does not firft give us Ghriil, and then give us all things, as a diitindt and feparate gift : but, as one complex gift, he gives us all things '^mth him. Without him God gives nothing of a faving nature : and where he gives him, there is nothing that he will withhold. The perfon that receives him receives all things : and they who reject him cut themfelves off from receiving any thing that is good. Ghrift is, by his Father,' appointed heir of all things : and he gives himielf to us, as a fpirituai hufband. You ail know that a w-oman obtains an \xi* tereft in all her hufband's pofTeilions, the moment that (he is united to himfelf: and fo it is here. When Abraham's * Eph. ii. s. ^^8 ^'he Foundation of Abraham's fervant would recomiTiend his young ma- imer, as a hufband to Rebekah, — he tells her and her friends; that his father had given him all that he had. In the f-ime manner might we fpeak, in recom- mending our glorious Mailer — as the Kuiband of fuuls. God the Father lo-veth the Son, and hath given all things into his' hand, J know that Chrift needs no- thin^^ without himfelf to recommend him: nor will any perfon ever receive him, till they love him for himfelf, more than for all his poireffions, — and are willing, for his fake, to futler the lofs of all things. But we know that there are many felfiOi and intereft- ed perfons among thofe to v*-hom we muft offer Chriil: and Gcd has furniflred us with arguments, by which even they may be compelled to come in.— Yes, lin- ner,. God has given all that lie hath to Chriil : and he is giving Chrifl to you, and all things with him. Whether this may induce you to receive him or not, this we are fure of, — that to every one ,who knows Chrift, every other gift will be much enhanced, by the confideration. that it is to be enjoyed along with him: and that they (hall have fellowfhip with him in the en- joyment of it. Yes, believer,. Chrift and you, conti- nuing eternally and indiilblubly united, and dwelling together, in the chambers of immediate communioD, in the upper houfe, fiiall^for ever continue to have a joint pollellion and enjoyment of all things. 2j/f, In this part of the verfe, v^e have the fecurity which God has given us, for the final enjoyment of all things with Chrift. This is the thing plainly in* tended to he pointed out in the queftion, How (hall he net, with him, freely give us all things.^ After God has delivered up his ov/n Son for us^ can any reafon be fhe Chrijlian's Hope. 249 be affigned why he fliould not give us all things with him ? Or can any perfon, who believes that he did the firft, find any difficulty in trufting to his word of grace, that he will do the other alfo ? The force of this reafoning will appear, if we attend to the follow** ing confiderations : 1 . God's delivering up his Son for us, was an event more' wonderful, than his giving him to us, and all things with him. He gave all things in this lower "world to Adam, in his innocent eftate. He even gave him himfelf — in that he afforded him communion with himfelf. But this was nothing in comparifon of his giving his Son for us. To have given us Chrifl:, and all things with him, in our finful ftate, had been im- poflible, if the way had not been paved for it, by his firft being delivered up to death and mifery for us. But by doing this, God has removed all legal impedi- ments out of the w^ay of his doing the other : and therefore, his giving us Chrifl and all things in confe- quence of that, is only fomething analogous to what he did, before fin had laid any bar in his way.^ — And furely after he has given the moft wonderful proof of his love, that he poflibly could give, we can have no room to doubt of his wiUingnefs to give any o- ther. 2. There can be nothing to render it difficult or improbable, that he fhould give Chrifl and all things to us, — which did not render it much more improba- ble that he fhould have delivered him up for us. In- deed, there were fo many difficulties in the way of Chrifl's being made a facrifice for our fin, and fo ma- ny reafons againfl it, which, to any other but God, would have been invincible,— that no creature would ever have believed it pofTible, if we had not been af- * 1 i fured 250 The Foundation of fared of it, by the teftimony of God himfelf. So in- credible does it appear, that our modern rationahfts find it necelfary to explode this dodrine, of Chrill's atonement, from the fyflem of religion, in order to re- duce it within the compreheniion of human reafon. And others, finding that this dodrine cannot be ex- punged, without overturning the foundations of the Chrifiian fyflem, choofe to rejedl the whole and hold it up to ridicule, rather than admit a dodrine, which appears to them fo incredible. But now, by deliver- ing up Chrifl for us, God has removed every difficulty that ftood in the w^ay of his giving us all things toge- ther with him : and if we really believe that he has done the firil, we can have no pretence for doubting the truth of that promife, by which he has gracioufly bound himfelf to do the other. 3. That love, which was the original fpring of that w^onderful tranfadion of delivering up Chrifl for us, is, and mufl be fufFiciently pow^erful — to induce him to give his Son to us, and all things with him. It is the nature — and known tendency of true love, not only to fympathize with its objeds under mifery, and, as far as pollible, to deliver them from it, — but alfoto make them pofitively happy, to the utmofl of its pow- er. IS'OW, if the love of God has prevailed, to procure our deliverance from mifery, at the expence of laying that mifery upon his own eternal and only begotten Son, is it credible that the lame love fiiould not take the only pciTible method of making us pofitively hap- py, by giving us Chrifl, and ail things with him ; — nicre efpecially, Avhen this can be done without any further expence ; and when this tends, at the fame lime, to reward Chriii for his fufiering work, — and to fel; The Chrijlian's Hope. 251 fet upon his head a crown of mediatory glory, propor- tioned to all the fliame and ignominy of the crofs? 4. The fame inviolable faithfalnefs, by which God condefcended to bind himfelf to deliver ap Ghrill for us in due time, — is fill! engaged to give him to us, and all things with him. Both thefe were agreed upon in that everlafting covenant, which was made between God the Fathea' arid his own Son from eternity, and confirmed by the oath of both parties. Now, when we fee one part of the covenant fulfilled, is it not a ilrong encouragement, to expedl the fulfilment of ail the red? Belides, in his being delivered up for us, Chrifl fulfilled the whole condition of the covenant: the giving of all things to us belongs to the promifary part of it; and fQrely the fulfilment of the condition is the flrongeil fecurity for the accomplifhment of the promife : in regard that, by this means, the juftice of God, as well as his faithfulnefs, comes to be engaged for that behoof. Before the adual coming of Chrifl in thje flefli, his being delivered up for us was the fub- jed: of the great and leading promife upon vvhicfi the faith of the faints relted We have fcen that promife exacfcly fulfilled : and what Itronger encouragement can we have, to expedl a fimilar fulfilment of ail the reft ; and particularly of that which we have in the latter part of this verfe?* 5. in one word, God /pared not his own So?:, but delivered him up for us all, for this very end, that along with Chrifl himfelf, he might freely give us all things. It was God's purpofe, from ail eternity, not only to deliver us from ^m and mifery ; but alfo to make us completely happy, in the poiieflion of all things; and, becaufe this could not be done, till di- vine juftice v/as fatisfied ; therefore Ghriil was deli- .1 1 2 vered ^52 W^ loundation of vered up to juftice, that every obftrudion might be re- moved out of the way of the full accomplifliment of the gracious delign. Now, can it be fuppofed that God would perfiit in that deiign, till the moft difficult part of tne work was accompli (bed, and all obftruc- tions removed out of the way of the accomplifhment of the reft, and then fuffer the whole deiign to drop ? Can it be thought, that, after paying the ranfom of pur fouls, — the redemption price of our inheritance, he w^ould leave us under the forfeiture ft ill, and never put us in poflefiion ? Could he give up his own Son to death and unparalleled fufferings for nothing ? The thought would be, in the higbeft degree, blafphemous. Vain, foolifh, and changeable men may do much, in the profecution of a deiign, and yet give it up when almofl accompliflied : they may do things the moft difficult without anfwering any good end ; but that the unchangeable God fhould do fo, is altogether im- poflible. Upon the whole, we have not only encou- ragement to hope,— we have all ground of aflurance, from the power, the love, the laithfuhiefs, the juftice, and the unchangeablenefs of Lvod, th^^t he who [pared vot hu own Son; hut delivered him up J or us all^ — • will aljo with him freely give us all things. We are now to conclude *vith fome Improvement of the fubjed. But, being unwilling to coiifume too much of your time, we fliall confine ourfeives to a fliort Addrefs: I. To all that are prefent in general — What think you, gofpel hearer, of the glorious tranfadion mention- ed in the firft part of the text ? What think you of the preci'" '• gUt mentioned in the laft part of it ? Do you not wiih to have an intereft in both? Would it not ne Chr'ijlian^s Hope. 253 not be matter of inexpreffible comfort if you knew yourfelf to be interefted in them ? This knowledge is attainable. You are called to give all diligence to make your calling and elcEiion Jure, If your etTectaal calling is fure, your election is alfo fure. If you have received Chrift, as offered to you in the gofpel, you have now an interell in him, and in ail things with him: and, in that cafe, you may be afllired, that^when God fpared not his ovvm Son, he delivered him up for you in particular. Examine yourfelf, therefore, whe- ther you have received him or not. The fubjed of which you have been hearing will afford various marks, by which you may try yourfelf If you have received Chrift Jefus the Lord, and all things with him, — then you have feen the neceffity of Chrift*s being delivered up to juftlce in your ftead ; and are fenlible that your fin is too great to have been expiated by any other facritice. — You are deeply af- fected, with wonder, gratitude and love, when you re- fled upon the glorious difplay that God made of his love to mankind finners, in delivering up his Son for them, and upon the love of Chri(i, appearing in that he gave himielf for us, an offering and a facrifice, of a fweet fmelhng favour unto God : you have feen in this love a breadth, a length, a height and depth, that paffeth all created knowledge : and you are grieved that your love to God, and to the bon of God, is ftill fo weak and feeble. — — You have a brotherly affec- tion tor all that are interefted in the fame gift with yourielves, and have been redeemed by the fame blood, iniiead- of envying any the participation of your happmefs, your univerlal benevolence would wifli all the human race to have the fame intereft in Chrift, his righteoufnefs and fulnefs, that you deiire yourfelf 254 ^'^'^ 1 oundation of yourrelf to enjoy. — Refiedling upon thofe fufFerings to which the Son of God was delivered up for you,— you will be afliamed to murmur or repine at any of thofe little fuOeiings, to which you may be dehvered up in holy providence : and rather will you choofe to faffer all that devils or m.en can iniiid:, than do the fmalleft thing that tends to his diflionour. — You are pleafed with the fecurity that God has given you, for the en- joyment of all things with Chrift; and can depend, in fome meafure, upon it : When you find unbelief, difcontentment and diffidence, ready to prevail in your foul, — and all taking part with fiefh and blood, in ar- guing againfl the promife, and againft the providence of God, — you find a ready and fatisfying anfwer in the words of this text. — Of all that God has given you along with Chrift, you allow nothing to iland in com- petition with himfelf : and rather than part with him, or provoke him to withdravv^ from you, you will cheer- fully refolve to fuiFer the lofs of all things. Next to Chriil himfelf, you will value thofe fpiritual bleflings, that can only be enjoyed with him. : while others bufy themfelves, in the vain purfuit of fublanary good, the language of your foul will be, — Zo/t/, lift thou on us the light of thy CGiintena7ice, In a word, you will be anxi- ous to make proper returns to God, for his unfpeaka- hie gift* It is not enough to you, that your happinefs is fecurcd, by what God has done for you, and given to yoi: ; you will be difpofed, like the royal Pfalmift, to fay, What fball I render to the Lord for all his be- nefits? And, knowing that you have nothing elfe to give, you will cheerfully devote yourlldf, and all your lalents, and all your pofTeffions, and all your fervices, to him, as a faciifice of thankfgiving, holy and accept- ahlc through jefiis 6'Z/ri^/?.-— If thefe things be in you and "The ChriftiarCs Hope. ■DD and abound, you have all reafon to be afilired, that you are one of thofe for whom Chrifl: was delivered up ; and that, along with him, God has freely given you all things. 2. We would addrefs ourfelves, in a few words, to thofe happy perfons who are in fuch a cafe : who having received Ghriil himfelf, liave been made heirs of all things with him. Think, Chriftian, — O think much of the love of God to you, which feemed, for a time, to prevail, even over his love for his own eternal Son; fo that he was delivered up to wrath, that you mig^ic enjoy the happy fruits and emanations of love. — For- get not the love of Ghrift, which is, and ever v*'as e- qual to that of his Father; — that love which engaged him cheerfully to confent tohis Father's will, and to fubmit to the llroke of divine juftice in your room ; faying, as he faid to the band who apprehended him in the garden, — if ye feek 7ne, let tbefe go their way. Think much of that dreadful punifhmeut, you mud have borne through eternity, if Chriit had not borne it for you. How fhould you have endurecjjhat wrath, which made the Son of God to fvveat great drops of blood, and even brought him to the dufl of death ? And what do you owe to him, who delivered you from it, at fuch an expence ? Reflecl, with forrow, on that evil and bitter thing, which ,not only provoked a God of infinite beneficence, to purfue his own creatures to death and mifery, but even made it neceffary, that he fhould not fpare his own Son, when found clothed with their guilt. How was God diflionoured by fin, when nothing could wafh out the Itain, but the blood of his own Son.^ And how deep fhould be your fhame and forrow, when you reflecl upon thenumberlefs multitude of your fins; every one of which carried a mortal wound to 2^6 ^he Foundation of to the heart of him who fo loved you.—Think how little you deferved that ever fuch love fliould termi- nate upon you, how little return you can make for it, and how fhamefully you requite fuch unequalled be- neficence. Maintain a grateful impreilion of what God has already given you in poflellion, when he gave you an intereil in ChriH ; and look forward to what you may hope to enjoy through eternity, with him. Think of the carfe of the law aboliflied, and of righ- teoufnefs imputed to you without works: of your a- doption into the family of God, your fealing with the Holy Spirit of promife, your fandification begun, and the perfedion of it fecuredt Think of your enemies, fubdued, and your warfare accomplifhed : of Satan's head bruifed, of the world overcome, of death unfting- -ed, and of a crown of victory laid up for you with Ghrift. Think of the favour of God reftored to you, of his protecting arm about you, of his gracious pre- fence always with you, of the bleffings of goodnefs with which he is every day preventing you now, and of the larg^nd fair inheritance referved for you in a better world. — Thefe are but a very few things; but when God made a gift of his own Son to you, he gave you all things with him. Look around you in this material world, — look above you, to heaven itfelf, — look abroad tiuough all the creation of God,-— and look, — as far as created eyes can look, into the infinite nature of God himfelf : you fliall fee nothing that is not your own; by virtue of your happy relation to the Son of God. — If you can think of all this, without ha- ving your fouls filled with raptures of joy, gratitude, and love, your exercife is unvvorthy of the name you bear. But if thefe things affed you in a proper man- ner, you will need no other motives to excite you to a careful ^he ChriJliarCs Hope^. 25 7 careful and conflant endeavour, to glorify God in your bodies, and in your fpirits, which are his. 3. 1 fhall conclude with a few words to thofe who have never yet received this gift of God ; but conti- nue llrangers to Chrift, — and expofed to all that wrath, to which he was delivered up. — You have heard, fin- ner, what the Son of God endured, in order to expiate lin; and what was the confequence of his taking the room and place of fuch perfons as you are. — Can you drink of the cup that he drank ; or be baptized with the bloody baptifm wherewith he was baptized ? What will you do, if God deliver you up to that ven- geance, which purfued him to the death ? — Many of thofe for whom he fufiered were, indeed, the chief oflinners; but none of them deferved punifhment more juftly than you do. And if God /pared not his own Son, when their guilt was imputed to him, how i'n'SiW he fpare you, if you are found equally guilty as they were ? — You dream, perhaps, of having to do with a God all goodnefs : and you cannot think that a being of fuch beneficence will ever damn any of his creatures. But how did he condemn and punifh his own Son ? If all his love to Chrift could not prevail with him to fpare him, What goodnefs or beneficence can influence him to let y ou efcape ? — Perhaps youflatter yourfelf, that you will expiate your iin by repentance, — and make amends for what is paft, by living a bet- ter life in time to come. But how are you to attain this repentance, and this amendment of life? How of- ten, in time paft, have you refolved to repent and re- form ? And yet you are the fame man ftill. If you were capable to repent, and to obey God's law per- fedly from this moment, what reparation does that make for paft offences ? Or who told you that God ^ K k would ^D' The Fc unci alio n of would pra'don your fin, on account of your repentance or reformation ? There is not one of all the true fol- lowers of Chriit, who has not fincerely repented of his lin, nor one who does not fincerely endeavour to keep ail God's commandments: yet this does not fupercede the neceiiity of Cbrift's being delivered v.p for them all. And though you coidd perform all the obedience, that ever the be ft of them performed, it will not pre- vent the neceiiity of your being punifhed for your own fin, unlefs you are found in Chrift. Be not de- c^eivecl ; hy the works of the law JJjall no fle/b bejujli- fied: 1 repeat the very words of the Spirit of God *. If our own righteoufnefs could have fatisfied, — doubt- lefs God would have fpared his ovvn Son. — Perhaps you take the whole gofpel to be but a cunningly devifed fable ; and perfuade yourfelf that God is not that ri- gid and auftere mafter, that the fcriptures reprefent him to be. You fee that judgment is not fpeedily executed againft every evil work, and therefore you conclude, that it never will. You fee men thriving in wickednefs, and enjoying the fmiles of Providence, while they vilibly trample upon all the laws of God : therefore you fondly imagine, — either that the Mod High has no knowledge of things below, and pays no attention to them ; or elie, that he is fuch an one as yourfelf, and approves your fin. Thus that which affords a convincing proof that there muft be a time of after reckoning, you coniider as an evidence that there v^ ill be none. The long fuifering and forbear- ance of God, that ought to lead you to repentance, only encourages your impenitent heart to harden itfelf more and more againft him. — But, fooner or later, he will reprove you fharply, and fet your fins in order- before * Gal. ii.i6. 1'he Chrljlian's Hope, 259 before you He now laughs-^ heaven at your folly, and in a little, he will fpeak to you in wrath, and vex you in his fore difpleafure. — He fpeaks to you now, in the ftill fmall voice of the gofpel, and you defpife his advice ; but then he will fpeak from his throne of judgment, and his voice v^'ill be more dreadful to you, than ten thoufand thunderbolts. Then, if mercy pre- vent not, you fhail be delivered up to the fame pu- nifhment that Chrift fuflered : and he will not /pare in the day of vengeance. Yet there is hope in Ifrael concerning this thing. 1'he wages of fin is death, — and that you richly de- fer ve ; hut the gift of God is eternal life, by Jefus Chrifl our Lord, — and that gift is prefently in your offer. In confequence of God's having delivered up his own Son, as a facrifice to juftice, we have a commiiHon, both from the Father and the Son, to make a free and unlimited offer of Chriii:, and of all things with him, to every one of you. In the name of God we call, we befeech, we obteft you, as you love your own fouls, to receive it. God himfelf condefcends to befeech you by us, and it is in Chrifl's Head, that we pray you to accept this unfpeakable gift — Surely you will find fomething included in it fuited to your appetite, and capable to gratify all your defires. If God himfelf, and all that he pofieires, can fatisfy you, he gives you ail with Chrifl:. Receive Chrifl, and you receive all things with him. But if you continue to rejedl him, you have no legal right, even to the air you breathe : nor can you finally inherit any thing, hut fn ares, fire and hrimfione, and an horrible tempejt, which pertain to you as the portion of your cup. — 1 dare not promif^ you a repetition of this offer to-morrow; perhaps this' hour fhall be the laft of the day of your merciful viii- . K k 2 tation : 26o ^he Foundation of, Uc, tation : but now is the accepted time. I take ail your confciences to witnefs, that fuch an offer has now been made you. The tranfadion is recorded in heaven : and in that great day, when the judgment iliall be- fet, and the books opened, it fhall be found written, both in the book of confcience, and in the records of heaven — if the gracious offer is rejtdled, and God is provoked to take you at your word, Sodom and Go- morrha fhall have tolerable mifery in comparifon of you. — Whether you will hear, or whether you will forbear, we conclude repeating the offer, and affuring you, that God having raifed up his Son Jefiis, — after having delivered him up to death /or us, hath Jent him to hlejs youy by betrothing you to himfelf ; which he is prefently willing to do : and with himfelf,/r^^/j to give you all things^ SERMON SERMON VII. She Blqft of the G of pel-trumpet, the Leading Mean "*■ by which Peri/hifig Sinners are gathered into the Church of Chrift. Isaiah xxvii. i Jtnd it Jl}all conit to pafs^ in that day\ that the gnat trumpet fhall be blown : and they Jh all come that were ready to perifh in the land of AjUyriOt and the outcajls in the land cf Egypt : and /hall ru/or- fhip the Lord, in the holy mount at Jerufalem. TO blow the trumpet at the time appointed, on the folemn feaft-day — was, long ago, a ftatute for Ifrael, and a law of the God of Jacob. This fta- tute is ftill in force, in a fpiritual fenfe : and we have reafon to blefs God that we have an opportunity to obferve it. Chrift cur paiTover is facriftced for us ; and we are called habitually to keep the feaft, by dai- ly eating his flefti and drinking his blood. This con- tinual feaft is, and ought to be accompanied with the blowing of God's great trumpet. May the Spirit of God himfelf render it eftedlual, fcr gathering many periftiing outcafts to Chrift, — and fo bringing them to worftiip God in an acceptable manner. There is rea- fon to hope that it will be fo ; for the promife in this text is ftill running. We fee it accomphflied in part, by the preaching of the gofpel among us : and this we may view as a pledge of the accomplidiment of the other part 3 for we have no reafon to think that ever 262 The Blajl of the ever God continues the gofpel with any people, with- out any other delign, than to make it the favour of death unto deaths As we come, by God's commiffion, to blow the great tnmipet, among you, w^e truft that fome fhall be gathered hy ihe joyful Jomid,'—2iX\(i that they, in conjunclion with thofe in the aflembly who have ah'eady been gathered, fhall worfhip the Lord acceptably, in his holy mount at the fpiritualj^^rw- falem. In the fiiO: fix veries of this chapter, the Holy Ghoft, by this evangelical prophet, informs us of Gods care of his church. — in puni.hing her enemies,— -in watching over her, and w'atering her by the influences of his Spirit, as a huibandman does his vineyard, — in admitting even her barren and noxious members to take hold of his ilrength, and fo to make peace with him, — and in caufing all her genuine feed to take root in Chriii by faith, and to blolfom and bud, and be fruitful. In the next five verfes he condefcends to vindicate himfeif, from a charge of undue feverity, in thofe chaflifem.ents, w^hich he fees proper to infiidl upon his church and people ; by (lie wing, — that there is no proportion between thofe chailifements, and the more terrible judgments which he brings upon their ene- ixsies, — that he only correds them in meafure, fo re- training his hand, and fo communicating his gracious ailiftance to them, that there is ftill a proportion be- tween their afflictions and the ilrength by which they are to be borne,' — that all their afHidlions are intended for their fpiritual advantage, and fnall finally promote it, particularly in the purging away of their fin, — and that this fliail be the cafe, even when judgments are inflided upon them to fuch a height, that the defen- ced Go/pel Trumpet, &c. 26^ ced city is left like a wildernefs, while it would feem, from external appearances, that he that made them has no mercy upon them, and he that formed them willjhew them no favour. In the two lad verfes which make the third general divifion of the chapter, he foretells the manner in which the church of ChrifL (liould be fpread abroad in New Teflament days, and his kingdom propogated, both among Jews and Gentiles. As to the Jews, God would beat off from the chaii* nel of the river unto the fir earn of Egypt,- — and they fiiould he gathered one by one. it was promifed to A- braham, that God would give unto his poflerity the whole land,y>'o;;z the river of Egypt to the great river, the river Euphrates *. This promife was literally ac- complifhed by David's inltrumentallity : and in the days of Solomon, — that whole extent of country was under fubjedion to Ifrael. In alluiion to this the prophet here fpeaks, putting the country for the peo- ple to whom it was promifed. The Vv^ord which we render to heat (5^^^iignifies the action of the hufband- man, in beating off from the trees that part of the fruit which cannot be reached with the handf ftill lie feems to have in his eye the fimihtude of a vineyard, which he had made ufe of in the beginning of the chapter. And the meaning of the palTage feems to be, that * as the hu{band-man goes through his vine- ' yard, in the gleaning feafon, beating off, with a rod, * the few clulters that remain, after the vintage is pad; * — fo will the Lord go through ail the tribes of ifrael, * whom he hath fettled between the river of Egypt * and the great river Euphrates, — gathering a few, ^ whom he will bring to be genuine members of ths * New * Gen. XV. i8. 264 The Bla/l of thd « New Teftament church ; fo that, while the bddy of * that people fhall be rejeded for then- unbelief, as well ' as caft out of their own land, — there fhall be a few * gleanings among them to Chrift, and thefe fli.all be * gathered one by one.' With regard to the Gentiles, he fpeaks in this lafl verfe of the chapter ; — foretelling that the gofpel fliould be fent abroad among the nations, fouth and north, — and fhould be made fuccefsful, for gathering linners to Chrift: fo that, inftead of continuing to worfhip falfe gods, as they did in Ifaiah's day, they fhould join together in worfhipping the true God, ac- cording to his own appointment. Some, indeed, underftand this verfe alfo as relating to the Jews,, and that at a period anterior to the fet- ting up of the New Teftament difpenfation. Aftjria was the country to which the ten tribes were carried captive: and into Egypt the remnant of Judah went down, after the murder of Gedaliah the fori of Ahi- kam. When the decree of Cyrus for the reftoration of the captivity was publiihed, multitudes of the Jews fojourned in both thefe countries. The publication of that decree, like the found of a great trumpet, col- leded them out of thefe, and all other parts of the Perfian empire, — they returned to their own land, and again vv^orihipped the Lord, in the holy mount, at Jerujalem, 1 will not fay, that the Spirit of God had no eye to this event, in this text. But, if this v.-as, at all, in- tended, it v.as only as a type of fomething better. The gathering of Gentile fmners to Chrift, by m.eans of a clear and extenlive publication of the gofpel, in New Teftament days, is the thing ultimately intend- ed in the words : as 1 hope will plainly appear, in the progrefs Go/pel Trumpet, &c . 265 progrefs of this diicourfe ; in which it is only pro- pofed to explain the words of the text, and apply them. In order to explain them, it will be proper to fpealc a few words concerning each of the following par- ticulars. I. The period, to which this prom ife or prophecy refers. II. The mean, that God will make ufe of, in that period, for accompiifhing his defign, — -the blowing of the great trumpet. III. The perfons upon w born it fhould take ef« fed. .-^fU'^^- IV. The places, where thefe perfons fhould have their relidence : And, V. The end to be gained, or the exercife to which they fhould be brought, by the blowing of this Trum« pet among them. I. The period, to which this text refers — is intima- ted in the firfi: words of it, It /ball come to pafs in that day. It has been obferved by fome, that—- in the pro- phetical parts of fcripture, particularly in the prophe- cy of this book, this phrafe is often to be underllood of New Teltament times. In this happy period, the light of divine revelation fhines fo much more clearly than ever it did before, that it deferves to be called, by w^ay of eminence, that day. Of this, various in-r fiances might be produced, were it necelfary. — But it is fo plain from thd context and connedion, that this is the fenfe of the expreffion here, that all other argu- ments for proving it mud be fuperiluous. The rela- tive that mud have an antecedent: ?iX\iX that day m^n- * h 3 tioned 26.6 the Blajl of the tioned in the text mufl be the fame period, of which the Holy Ghofl had been fpeaking in the preceding parts of this prophecy, and p-cirticularly in the prece- ding verfes of this chapter. It mud be the fame day, in uhich God would keep and water his vineyard, as in verfes 2d and 3d. And ^the fame day, in which he would purii/b Leviathan the crooked Jerpent, andjiay the dragon 171 the fea, as in ver. ift. Now this laft mentioned paflTage is fo manifeftly parallel to the firfl promife *, that we cannot underlUnd it of any thing elfe than that yidory over Satan and his abettors, which Chrill, the great Seed of the woman was to gain, when he laid the foundation of the New Tefta- nient church in his own blood. It m.uft be the fame day when that fong fhall befung in the church, which is contained in the preceding chapter : many parts of which will apply to no other period with propriety ; and of w^hich one part manifellly refers to the conclu- iion of the New Teftament oeconomy, at the general refurredion. Then only can thefe words be accom- piiihed, Ihy dead men Jhall live^ my dead body they fhall arije^ awake and fin g, ye that dweJl in the dufl ^ for thy dew is as the dew of herbs f. In a word, it mufl be the fame day that is referred to in the twen- ty-fifth chapter : in which God mak^s unto all people, in the mountain of gofpei ordinances, a feafi of fat things JuU of marrow, and of wines on the hes, — well refined: and when, by a clear revelation of himfelf, accompanied v»'ith the enligbtning influences of his Holy fcpirit, he will deflroy the covering of face cafl upon all people, and the vail that was foimtrly fpread over all the Gentile nations. Thus it is evident, that Eeither in the return of the Babylonifh captivity, nor * Gen. iii. 5. f Tfa. xxy'u 19. Gojpel Trumpet, &c. ^6y rior in any other event antecedent to the coiriing of Chriil, could this promife have its accomplifhment. Jt looks to this period, in which our lot has happily- fallen. We fee it accomplifhed in part : and we are warranted to plead, and to hope, for the accomplifh- ment of all the parts of it, in this alTembly, this day. # II. The great mean that God promifes to employ, in New Teftament days, for accomplifliing his defign among the Gentiles, and which he is making ufe of at this day, is mentioned in thefe words, %he great trumpet p? all he blown. Under the Mofaic difpenfa- tion, it is well known, that much ufe was made of trumpets, even in matters of divine w^orlhip. An or- der was given to Mofes, to make two trumpets of fil- ver * ; which were to be ufed, not only for gathering the congregation, when a folemn alTembly was to be held, — for direfting their march^ when the camp was to be removed, — and for fummoning the people toge- ther in the time of war, and diredling the motions of their armies ; — they were likewife to be founded over the burnt'offerings, at the new moons and folemn feafts, — and they were to be blown through the land, to proclaim liberty to every Hebrevv^, at the year of Jubilee. Thefe trumpets, and the ufes in which they were employed, were typical of the publication of the gbfpel under the New Teftament. Of this the Spirit of God here fpeaks, in language adapted to the type by which it was prefigured. And the preaching of the gofpel among the Gentiles — may be compared to the founding of thefe trumpets among the Jews, on the following accounts. LI 2 i; The * Nun^b.^xi I J — I*. 268 The Blajl of the I . The gofpel intimates to all that hear it, the of- fering of a great facrifice. As, under the law, the people were not permitted to enter into the court of the priefls, where the altar flood, —and yet were deep- ly interefted in the facrifices which w^re offered upon it,— the priefts were commanded to blow with the Igcfmpets while the facrifices were offered; that the people might be apprized of what was going forward. — Agreeably to this, the leading defign of the gofpel is to intimate, to all that hear it, the great atoning fa- crifice, that Chriil our High-prieil: has offered, to make reconciliation for the fins of the people. This the A« poflle Paul kept always in his view, as the main fcope of his preaching ; for he determined not to know any thing among his hearers, Jaz'e jefus Lhriji and him crucified *. The dodrine of Chrid's fatisfadion for fin, is the cardinal article of the Chriilian faith. If that is taken out of the fyflem, with all that depends upon it,^ — all that remains is nothing better than the religion of Socrates, or of Confucius. They who ne- gled this in their fermons, however many good things they deliver, about virtue and morality, preach not the gofpel of Chriil: : and therefore, tho' fuch preach- ing may be calculated to promote the benefit of focie- ty in this world, — it can have no tendency to bring men to falvation in the world to come. And whoever they be that go about to deny or impugn this dodrine, it is the fame thing as if tney denied the whole of re- vealed rehgion ■\ » 2. The * 1 Cor. ii. 2. •\ Here I cannot deTiV triyulf the plcaiure of tranfcribing a ftw fentences cxprefTed by the iate Ear.l of Kinnoul, a Diort -while before his death, aiid tberehy contnluting my nnte, to keep fuch a refpe(ftable name in ever- laflin^ rcnjembrauce. His words arc — ' i Lave always confider^d the atone- * nacnt Gofpel "trumpet. Sec. oJo^ 2. The gofpel contains an indidlion of a joyful and foleinn feaft. The filver trumpets were likewife to be ufed to proclaim the day of gladnefs, and the folemn feafts in Ifrael. And, as on thefe occafions the prin- cipal facrifices were offered,-r-the fame blafl of the trumpet might ferve to intimate the facrifice, and to call the people to the celebration of the feaft. — In like manner, the gofpel is defigned to intimate, that Chriji our pnffover htrngfacrificed for us, God is ma- king a feaft for all people, upon the flefh of this {lain facrifice. We come, therefore, to blow the great trumpet among you; and to invite every perfon pre- fent, in the name of God, to eat of Wifdom's bread, and to drink of the wine which fhe hath mingled. Eat your fpiritual bread with gladnefs, and drink your wine with a merry heart, as becomes them that keep holiday. Let all that hear me eat and he fatisfied, and praife the name of the Lord. 3. The gofpel is the appointed mean of gathering a folemn aiTembly, even the general ajfevihly of the church of the firft-horn, whofe names are written in heaven. The church of Chrilt is a fociety gathered out of all nations, and peoples, and kindreds, and tongues , and languages. And, as the filver trumpets were ufed for gathering the alTemblies in Ifrael, — fo the gofpel is employed, * me»t of Chrlft to be charadlerlftlcal of the gofpel, as a fyfiem ©f religion. * Strip it of that dod^rine, and you reduce it to a fcheme of morality, ex- * cellent indeed, and fuch as the world never faw, — but to man, in the r,re» * fent ftate of his faculties, abfolutely impradlicable. For my orjun part, * — with trutli I can declare, that in midft of all my pall afBidions, my * heart was fupported and comforted, by a firm reliance upon the meric^ * and atonement of my Saviour : and now, in the near profpedl of enttrintr * Upon an eternal world, this is the foimdation, and the only foundation, ot' * my confidence and hope.' Such I am pcrfuad(^d, will be the exercife of every genuine Chriftian : and what cruelty are they guilty of, tov.'ard the fouls of men, who would attempt to rob them of the fole found^itioa of tkeir hope ! Sec the Scotch Preacher, vol. iv. p. 305. i*]o ThtBlafiofthc employed, according to Chrift^^s appointment, for ga- thering a church to himfelf. By it were Gentile lin- ners gathered into the church vifible, wherever a vi- lible church has been eredted. And by it are all the eledl gathered into one church invifibie, under Chrifl: their head: for though many of us, in places where the gofpel has long continued, are born members of the viiible church, — yet none become members of the church invifibie, till, at their converlion, they are ena- bled, not only to hear, but alfo to know this joyful Jound, By the fame means are they gradually train- ed up, till they are made meet to pofTefs ttie inherit- ance,— to appear among the number, and to join un- weariedly in the employment of the faints in light. 4. The gofpel is the great mean' of diredling the march of the armies of the fpiritual ifrael, through the wildernefs of this world. When the priefts found- ed an alarm with the trumpets, the tribes of Ifrael were to decamp, and fet forward in their journies, in that order which God had appointed. We alfo, are on a journey, travelling, as they did, 'toward the place of which the Lord hath faid I wiU give it you. Like them, too, we ought to follov*^ God's direction, in eve- ry flep we take. At the commandment of the Lord we m.uft reft in our tents : and at the commandment of the Lord (liould we journey. This commandment is intimated to us by the gofpel, as it was to them by the found of the trumpet. By the gofpel I would not be underllood as meaning the preaching of the word only, — though that is chiefly fignified by the blowing of tl:2 trumpet, and is a principal mean of diredion to Chriftians;—l>ut the whole adminidration of the will of God, in the gofpel church. The written word^f God is the touchllone of all pre^hing : and is itfelf a light Oofpel trumpet^ &-c. r^i light to our feet, and a lamp to our j^aths. Nor is any divine ordinance without its ufe, in this refpedl. ♦ And this caution I would have you attentive to m all , that may be faid on this fubjetSl. By the gofpel, in this comprehenfive fenfe of the word, you may expedl to receive intimations of the will of God, concerning every flep of your -daily walk. And by the Holy Spi- rit 43f God, rendering the gofpel effedlual for this pur- pofe, you may trufl that he will guide you with his counfel, till afterwards he recei'ue you to his glory, 5. The gofpel is the great mean of calling forth the armies of the living God, to th?t fpiritual warfare in which they are engaged undei^ Chri.^, — of diredling their motion in the day of battle, — and of animating them to continue the combat, 'amidft all the dangers and terrors, with which they often find themfelves furrounded. The filver trumpets were alfo to be ufed, to blow an alarm when Ifrael was called to go to war, againft any enemy that fhould opprefs them in their land. Accordingly, when Mofes fcnt Jofhua to make war upon the Midianites, he fent Eleazar the priejl along with the army, with the trumpets to blow in his hand *. And afterwards, in the days of Gideon, of Barak, of Saul, and of David, Ifrael was fummoned to follow the ftandard of their generals — by found of trumpet, Indeed it has ever been common, in all ci« viHzed countries, to ufe trumpets and other martial inliruments of mulic, for animating their troops, direc- ting their motions, and preventing them from being intimidated, by the fhouts of the enemy, by the cries of wounded men, and the other horrors of the field of battle. For this purpofe alfo, is this great trumpet hhivn in the church of Chrift. In paradife itfelf our Lord * Numb, aocxi. i. ^72 The Blajl of the Lord proclainjed a deadly war, againft Satan and all his feed : which he has been profeciiting from that day to this : and will continue to profecute, to the end of the world. Every genuine Chridian is enlifted under his banner, and lays his account daily with fighting in his caufe, even againd principalities and Againft powers. In this army, the found of the gofpel trumpet is of lingular ufe. By it volunteers are ga- thered to his ftandard : by it the motions of the army, and of every individual in it are direded : by it they are animated to ftand in the day of battle, and having done all to Jland. Though a thoufand fall at their lidc, and ten thoufand lie dead at their right hand; — though an hoft be encamped againft an individual; yea, though the enemy has already prevailed fo far, that, in all human appearance, there is but one ftep between them and utter deftrudion, — this joyful found encourages them to continue the conflid; afTured, that however many troops may overcome them, and however oft, — they (liall overcome at the laft. 6. The gofpel proclaims an univerfal jubilee to all that hear it. You know that, under the law, every feventh year was a year of releafe, when every He- brew fervant was to be fet at libeiity without ranfom, and every debt due from a Hebrew was to be remit- ted. And every fiftieth year was a jubilee ; when e- very inheritance that had been fold — was to return to its former owner, or to his legal heir. The periodical return of both thefe years was to be intimated by the founding of trumpets, through all the land *. We are all by nature, bond flaves to fin and Satan. Chrift, by fubduing thefe enemies, has procured our liberty : and he conies in the difpenfation of the gofpel, to pro.^ claim * Lev. xxvi. 9. Go/pel Tf'umpet, ^c, 273 claim it. We had all forfeited our inheritance : out very lives were forfeited to divine jadice. Chrift, by paying our rahfom, has paved the way for our releafe, and the refloration of our inheritance. And now, an univerfal jubilee is proclaimed, by the found ofthe gofpcl tfumpet. Every linnet is invited to go free, and to enter, by faith, upon the inheritance of eternal life. No perfon is excluded from the benefit of this glorious releafe, unlefs they, who, by unbelief, exclude thenifelves : being fo much in love with their tyran- nical mailer and" his fervice, that they refufe to go out free. — Of this, our Lord Chrift is introduced a^Tpealc- ing, and that in a plain alluiion to the cuftom above mentioned *, The Spirit 0/ the Lord God is upon rac\ hecattfe be hath anointed me — to proclaim liberty t:t the captives, and the opening of the prifon to them that are hound; — to proclaim the acceptable year ofthe Lord, If any fiiould aik v/hy the epithet great is here ad^ ded ; — or why the gofpel is called the great trumpet ? We anfwer, it may be fo, chiefly on a twofold ac- count. J. Becaufe ofthe great importance ofthe bufinefs, in which it is employed. The filver trumpets, of old, were blown over facrifices of llain beails, that could never take away fin ; but the found of this trumpet intimates a facrifice of infinite val-ie, by which Chrill hath ever perfeded all them that are fandlified.— 'J^^y proclaimed fealls, wherein the bodies of men might^be nourifned with perifhing food, which could not pre- vent their dying ; but this proclaims a feaft for fouls, -—in which they may be fed with the bread of God, which came dov/n from heaven, that a man mav eat thereof and not die. — By them was gathered a con- ^ Mm gregation * Ifa. kl. r, 5. ' 274 Vje Blaji of the; gregation of fliff-necked Jews, who were foon to re- turn, every man to his tent ; but by this are aiTembled a willing people, who fhall no more be feparated from Chrifl, nor from one another ; but fhall continue, thro' all eternity, to ling in concert, the praifes of him that hath called them together : while Chrifi: himfelf fhati be the matter of the mufic, in the great congregation. Thofe trumpets proclaimed a reieafe from temporal bondage, — and the refloration of a corruptible inheri- tance ; but this great trumpet is employed to publiih a reieafe from fpiritual flavery, an offer of the glorious liberty of the fons of God, — and of an inheritance in- corruptible^ and iindefikd, and that fadeth not away. That was a jubilee that iafted but during one revolu- tion of the planet which we inhabit, — but this accep- table year of the Lord fliall never come to an end. 2. Becaufe of the Icudnefs, and extent of its found. It. is manifeO: that a flrong found, capable of being heard at ,a great diilance, can only proceed from a large inilrunient : and the greatnefs of. the trumpet mufl be in prc^ortion to the diftance, to which the found is to be carried. It is faid that Alexander the Great had a trumpet of a peculiar conftraclion, which lie ufed for aiieoibling his army, that could be heard at the diiiance cf an hundred furlongs : but God's great trumpet has 'flill a ilronger found. Of it may be faid, what the Pfalmift fays of the works of God in the world of nature, Its line is gone through all the earthy and its 'u)ords to the end of the world ^ , So an infpired apaille accommodates the words. It was e- nough if the filver trumpets made by Mofes were heard by the tribes of ifrael in their encampments : even the jubilee trumpet was only founded through ' the * rfal XIX. 5. corrp. Rem x. 18. , Gof pel Trumpet, Uz, ' 275 the coafts of the land of Canaan. But this trumpet is to be blown throughout all lands : it muft be heard from pole to pole. As early as the days of the apoftles, there were few nations, if any, in the knov/n world, who did not hear it : and we hope for a flronger bla(t of it flill, in the latter days which are now approach- ing,— by which the renowned fame of Chrift will be fpread — from the ri'fing to the fetting fun : and there (liall be gathered after him a great multitude, whom no man can number, — out of every people, and na- tion, and kindred, and tongue, and language. III. The perfons upon whom the found of this great trumpet (hall take efFeci— are defcribed, in the text, ^ij two circumflances. I. They are perfons ready to perijb. The original word is ftill more emphatical,-— ^^Z'^r^ /hall come the PERISHING in the land of AJJyria. All mankind are, by nature, in a perilling conditio!!. Situated in a defart land, which affords no provifion but empty liufks, we faint for fpiritual thirfl and hunger, and are ready to periili for want. Led captive by a cruel e- nemy, we are ready to perifli by the weight of our chains. Enflaved by a tyrannical mftfter, and em- ployed in the vilcfc drudgery, v/e are ready to perifh through fatigue and wearinefs. Sunk into a fearful pit^ and (Iruggling, without a poiiibiiity of extricating- ourfelves, in the miry clay, we mud quickly perifh without fupernaturai help. Above ail being condem- ned to death, by a juft fentence of the Court of Hea- ven,— we are every moment in danger cfperiiliing by the hand of jultice. JsTeither is it in refpedl of our natural life only, that we are ready to perifh : even our immortal fouls are in a perlfning flate. The God Mm 2 of 276 The Blaji of the of love and grace obferving our difmal fituation, his bowels were turned within him ; and he fent his own eternal Sen to preferve our life, and to redeem it from deiiruclion. In his name v;e come, to proclaim this unexpected and unfolicited relief, by the found of the. great trumpet, to every human creature. 2. They are ciitcafis. There feems to be here an alluiion to the fituation of tlie Hebrew children in Egypt, who, by Pharaoh's inhuman decree, were ?11 to be caft out into the river. Mofes floating on the Nile, in a veifel of bulrufiies, was not in greater danger of drowning, than every iinner is, while in a natural e~ ilate, of falling under eternal -death. Not only are we cafl out ofjGod's prefence,— and call into the open Held, to the lotbing of our perfons; — wejuflly deferve to be fo, on account of our natural viienefs, and the lothfome difeafe with which we are infedled. Some obferve," that the word here ufed iignifies a perfon call out of the camip, on account of fome abominable un- cleannefs. There is nothing, in the whole creation, fo hateful in the fight of God as a fmner. Indeed, there is nothing elfe that he hates, but fm and Tinners. They cannot ftand in his iight, nor be adm.itted into his prefence, who is of purer eyes than to behold ini- cjuity, and cannot Jook upon evil. They are an ab- horrence to ail that bear x\:i<^ image cf God; and af- fcon as their eyes are opened, they will ahbor them.- feh?es,as Job did, and repent in duft and aihes.' There is none of all the children of pride, who does not ap- pear more lothfome before God, than the moft v.Tetch- ed leper, dying of that plagte without the canip of Ifrael. Yet there is no outcaifi fo vile, nor fo near .to pcriili, if he continues within reach of the joyful found of Go/pel Trumpet, Sec. 277 of the Gofpel Trumpet, but he may confider himfelf as invited by it, to come and wor/hip the Lord in his holy mount at Jerufalem, IV. The places from which thefe peifons were to be gathered, by the found of the great trumpet, are alfo two. The land oj /{ffyria, and the land of Egypt. Aflyria v/as a country that lay to the north of the land of Ifrael. The Aiivrians had often invaded the land of Canaan, and uiiUeiTed the people of God : it was by them that the ten tribes were carried captive, foon after this prophecy was delivered. Egypt lay fouthward from the land of Canaan. You all know, that it Vv'as the country v/here ifrael had been a long time kept in bondage — in a furnace of iron. And as of- ten as they afterwards depended upon the friendiliip of the Egyptians, Egypt had proved to them the ftaff of a broken reed. The Ailyrians and Egyptians, though equally hoftile to the people of God, were often at war with one another. Both nations were grofs idolaters; though their idolatry was of different kinds. And though thefe two countries lay at a great dift ance from one another, and in different quarters of the globe,— AfTyria being lituate in the heart of Ana, and Egypt being the moft; famous part of Africa; yet many of the Jews were difperfed in both thefe countries, after the Babylonifli captivitiy : and continue to be fo to iliis day. We may add, that though the gofpel v/a^ early publiflied in both,-— both are now fabje<5i: to the Turkiih government, in both, the deluded people adhere to the religion of iMahomined,and Chriftianity is almoit extinct. Thefe tvv^o countries are not here mentioned, as if in them only v/ere the gofpel trumpet to be blown: or as 1-% The Blajl of the as if pcrifnlng-out^afis v;ere to be gathered from thefe only. They are mentioned as ^examples : and what is here faid of them,— has been verified, and will again be verified in all other countries refembling them in the circumliances above mentioned. The gofpel be- gan to be preached in Jerui'alem. From thence it was fent abroad, through the various parts of Alia,, of Africa and of Europe ; — to the north, to the fouth, to the eaii, and to the weft. Thofe nations v/ere viiited with it — that had been moll deeply funk in idolatry, and thofe that had fiiewed the greateft enmity againfl the true God, againft his inftituted worlhip, and againfl bis chofen people. By the gofpel — they have been, -—are, and fnali be, — called to Chrift, that are afar off, as Vv'cli as they that are near : They who have for- merly been the rod of God's anger, againlt his profef- ling people ; — and they v/ho have been fo far be- fotted with fupcrftition, as to worfliip calves and crcckadiles, and leeks and onions. The pofterity of iiam are called, notwithftanding the curfe that was early denounced againft them, as well as the feed of Shem and Japhcth. The fwarthy Egyptian, the black African is not excluded, mere than the fair inhabi- tants of Alia and of Europe. In a v/ord, the found of this great trumpet has reached, and hereaftei fiiall reach, in a yet more extenfive manner, to every part of the world. Pcriftiirjg ftnners have L..en gathered from every quarter : and all the ends of the earth, — even as far as thefe iiles of the fea w^here our lot is caf^, have feen the falvation of'Our God* V. Tre laft thing obferved in the words, and the only thing that nov/ remains to be explained, was what thofe perfons, eathered out of all thefe places, by the Go/pel Trimpet, &c. 279 the found of the Gofpel Trumpet, fiiould be induced to do : And this alfo is fet before us in two particu- lars. They (liall come and they fhall worjjjlp, I. Thej fliall come. But whither (hall they come.^ In general they fhall come to the joyful found of the trumpet : they fliall come wherever the great trumpet calls them. The meaning of this word is clearly de- termined by what follows. More particularly, (i.)They fnall come to Ghrift by iaith. This is no forced interpretation of the text. Chrift is the fole medium of friendly communication betwetrii God and man. As He can befcow upon us no fruits of his fa- vour but "Ihrough Chrift, fo neither can he accept aily worfliip from us, unlefs in the fame channel, if, there- fore, we come to worfhip God acceptably, we mufh come to Chrifi:, that we may offer all our worlbip up- on the gofpel altar. By the found of this trumpet, all iinners are invited to Ghriil's facrifice ; and they that come improve his atonement, as the fole ground of their acceptance with God. It proclaims Ghrift as 7Jiade of God unto us zvifdom mid righteoufnefs, and JavMification and redemption : and they who know that joyful found, and follow it, improve him for all the purpofes of a full and complete falvation. (2.) They come to the holy mount at jerufalem. Jerufalem was, of old, the place of God's foleiiin wor- fhip. Mount Zion, whither the ark was brought up, in the days of David, and adjacent to which the tem- ple was built by Solomon, — was dignified by the refi- dence of the m.ore immediate fy mbols of God's pre- fence ;' being the place which he had chofen — to put his name there. On this account it was neceiTary, that all, WHO v/hhed to join in God's folemm Vv-orlliip, fliould come to Jerufalem, and prefent themfelves in the 28o The Blajl of the' the courts of the Lord's houfe, upon the holy mount, Jerufalem v;as a type of the gofpel church : and the coming of the tribes of Ifrael to Jerufalem prefigured the gathering of fniners into the church of Chriil, by means of the gofpel. When this trumpet was firit blown among the Gentiles, all who beheved joined- them [elves to the difciples : and there were daily ad- ded to the church fuch as faould be faved. — -Where- ever the gofpel comes, to this day, this is the cafe : tmd it will be fo wherever it fhall be fent, to the end of the world.. For, as under the law, the folemn wor- fliip of God could not be regularly performed out of |/erufalem ; fo neither is he v/orfliipped, in an accepta- ble manner now, without the church. Without the vifible church he is not worflilpped at all. And even they who are members of the vifible church, cannot worfliip him acceptably without joining themfelves to the church inviiibi'e. The fame faith by wdiich we come to Chrift, unites us with his myfti^al body as well as with himfelf : and this is the firfl acceptable w^orHiip, that any finner can pay to God ; for vv^thout faith it is impoilible to pleafe him. — Hence every per- fon who feels the eilicacy of the gofpel, becomes a ge- nuine citizen of the Nevv^ Jerufalem . And from that time forth he takes pleafure in attending upon God's ordinances: accounting a day in his courts better than a thoufand. (3.) They come to God himfelf, v;ho dwells in the holy mount. When David refolved to go to the altar of Gcd, he adds, 1 will go to God my exceeding joy *; AH who come to Chrili niuft alfo come to the Father; as he that hath Jcen him hath Jecn the Father. As God dwells in the church, all that come into the church, * Pfal xliii. 4. Go/pel trumpet, ^c» 28 r church, fo as to be her genuine members, mufl alfo come to God who dwells in her. Abfalom dwelt fome years at Jprufalem, and faw not the king's face ; fo, many continue long in the vifible church, without e- ver truly coming either to Chrift or to his Father by him. But, as the church inviUble is the fpoufe of Chrifi:, every one that is joined to her— is united alfo to him ; and fo comes to the Father. Every perfon, therefore, upon whom the gofpel takes effeifl, comes to God by faith, and takes up the reft of his foul in him, as the only perfon that can make him happy, either in time or through eternity. Ke comes to God, in a way of lincere repentance: forfaking all fin, humbled for all his backiliding courfes, and faying, Beholdy we come unto thee, for thou art the Lord our God, He enters upon a courfe of lincere. obedience to the law of God, — and fo comes nearer and nearer to him every day. Daily employed in felf-fandifica- tion, he makes progrefs in conformity to the image of God. . And in the fame proportion he makes pro- grefs in communion with him. He is continually with God, even in this world ; as he is never without his gracious prefence. And he is ftill coming forward, influenced and animated by the found of this trum- pet,— towards that place where he /ball abide before God for ever. 2. As they come, they worfnip : — they wor/bip the Lord in the holy mount at Jerufalem. This imports the following things. (i.) Their cordial renunciation of all idolatry and falfe wordiip. — God will not (liare his worfliip v/ith idols : neither will he admit any worfliip that himfelf has not infcituted and required. In vain do they n.vor-- Jhip him, who teach for do5lrines the commands entj of ^ N n 7nen. 282 "The Blajl of the men. They who worihipped at Jerufalem v;ere not only required to foiiake tiie worrtiip of ail falfe gods, — but alfo the woiihip of the high places. And they \vh^» would fo]lov\ the found of this great trumpet, muft renounce bctb idolatry and all will-worfliip. Kowever zealous the Gentiies had been, in the wor- Hiip of their refpcdlive idols, before the gofpel wasfent among them, they no fooner felt its efficacy than they cheerfully turned their brcks upon them : and chofe to fuff'er all that men could inflicl upon them, rather than t..ke the fmallcft part, afterwards, in any of the cercra .aics r/f their wo'-fliip* And all that obey the goipel, are fiili careful to keep themfelves from idols. We may be guilty of idolatry, by giving to any crea- ture—that room in our heart which is due to God, — as really as by falling down to the flock of a tree. And the idolatry of the heart, as well as grofs out-, ward idolatry muil be renounced, and held in abhor- rence, by all who would be accounted worfhippers of the living and true God. (3.) Xheir careful and diligent obfervance of all thofe ordinances by which God has required himfelf ;o be worfliipped. When Chriil fent out his apoftles to blow^ the gofpel trumpet among the nations, he commanded them to teach all who fhould be made his difciples by their means, to. ohjerve all things, ^juhatjoever he had commanded. And, as every faith- ful preacher of the gofpel will make confcience offal- filling his comraiirion ; fo every one that obeys the gofpel will be careful to comply, in this refpedl, with its defign. — There" are too many protelTed Chriffians in our day, who not cnly negled divine ordinances themfelves, but alfo defpife others, who take pleafure in attending upon them. Thefe men prove them- felves Go/pel Trumpet, &^c . 283 felves to be ftrangers to the efficacy of the gofpel. If they really knew the joyful found, they would be care- ful to obferve every divine ordinance, in its proper feafon ; not only from refpecl to the command of God enjoining it ; but alfo from the defire and hope of en- joying communion with God in it : for the fame or- dinances, by which God is wcrniipped, are alfo the means by which Chrlftians have felloui/Jjip with the Father, a?id with his Son Jefus Chrift. (3.) It implies their carefulnefs to perform every adt of worfhip in the manner that the word of God has prefcribed. Not only the external matter of feod's worfhip, but likewife every circumfiance relative to the manner of performing it — is regulated by divine inftitution : and in this refped, as well as in the other, true Chriflians endeavour to adhere to the rule, if any perfon from Egypt or AiTyria, had forfaken ido- latry, and profelTed to worQiip the true God, while the law of Mofes flood in force ; it would not have beea fulKcient for every one to have offered facrifices to God in his own country, and in the fame manner as he had offered them to idols before : they behoved to have performed all their folemn worfhip at Jerufalem, — ^and according to the rites eftabhOied in the temple. In New Teflament days, we are not required to ob- ferve fo many external ceremonies in the worfiiip of God: But it is flili neceffary to pay' the ftricleU at- tention to the manner in v/hich our hearts are exerci- fed, during our attendance upon his worfhip. We mufl worfiiip him m fpirit and m truth : while our own fouls are fmcerely engaged in his worfiiip, as well as our outward man, we fhouid have all oar depend- ence upon the ainltance of the divine Spirit; without whom we can do nothing acceptably. We fliould l^! n 2 worfhip 284 The Blajl of the ■\Yor(hip in the exercise of that holy fear and reve- rence, which is due to God in all the meetings of his faints. That levity of mind, fo apparent in the irre- vere? t geftures r-f many, in this and every other vi^or- ihipping alTt^mhly. is a fad evidence how few among ViS have felt the power of divine grace accompanying the gofpel.-— We muft worfliip in the beauty of holi- nefs. No Chriflian is perfedly holy in this world: but he is no real Chrillian who is not fludious of ho- linefs at all times, efpecially when approaching to God in a6ts of worfnip. And. the more folemn the adl of "worfiiip is, the' more careful Hiould we be to prepare ourfelves for it; by purging out all the remainders of the leaven of corruption ; that v;e may be holy, as the God whom we worfhip is infinitely holy. — -in this manner it is, that all who come, at the found of this great trumpet, wor/Inp the Lord in the holy mounts at JerufaJem. We are novv^ to conclue with Tome Improvement of thefubjed:. And it may afford us the ioUowing pieces of inform.ation. 1. It fiiews bow wretched and mifcrable ii. fhe con- dition of all mankind by nature. The fefcv^pfifn in the text is not of any particular fort oilmen, more vile, or in a m.ofe dangerous ib.te than ot he is ..r is applicable to the wiiole human race. Vve asc idi pe- liii.ing cutcails, till the ibund of this great tru^npet gather us toChriit." — You are fo ^^X\:, in your natural eliatc, that God cannot look upon ycu ; but Jhath ca(t ycu out of his light. A nitnllriious cloth, a purnd carcafc, or any thing more -^i^^ ti'^an any of ihcie, is Ids an object of lothirvg to you,- than ycuaie to God. Yen are aii cutcafl irom all hnppineis : not only juil- Gojpel trumpet, 8^c» 2 85 ]y deprived of it for your crimes, — but rendered inca- pable of it, by the very conditution of yoar nature. You are juftly doomed to perifli, by the fentence of God's holy law ; arid you are liable, every moment to the full and final execution of that fentence : Yea, fuch is the malignity of that fpiritual difeafe with which you are infedted, that you behoved nectirariiy to die of that difeafe; though you were not to perifh by the hand of juflice ; if the gofpel had not difco- vered a cure. Our condition is fully. reprefented, by the Spirit of God himfelf, under the emblem of an infant ca/l out into the open field, in the day when i'c was bcr/iy not wa/bed in iz'ater, — nor faked. at all^ nor /waddled at all, — wallowing in its own blood, and pe- rifhing for v;ant of afiiitance : ]Ncne to pity, and none to help it *. ^ 2. What we are to think of the preaching of the gofpel of Chrifl. Long has it been to the J^ws a JlmrMing-hlock, and to the Greeks foolifonefs. ^tili it appears fcolifhneis to tiiofe, who, like the conceited Gieeks in Paul's day, value themfeives upon their fuppcied wifdom, and acquaintanca v/ith reafon's light. But it always has been, ana ever v.iH be, the wifdom of God, and the power of God to falvation, to' every one that helieijeth. it is the great trumpet of God, iound-, ed by his own appcintment, ior gathenng pcriflii.ng outcafl hnners to Cnrift. We go not abou: to com- mend ourfeives. Miniucrs of the gofpel are men of like paiiions with others. Some of -us are, in many re- fpd, by the fms of the chofen feed of Chrift, could no otherwife be v/iped off, than by his fubmitting to be wounded and bruifed by divine juf- Q^q 2 tice * Ezek. ix. 4« 3 1 8 ^he Mourners in Zion tice on that account. And its being the procuring caufe of Chrift's fufferings, is that, which, above all other conliderations, wrings the heart of a true peni- tent, and caufes him to mourn for fin, as one mourneth for en only Son : he is in bitternefs for him^ as one is in bitternefs for afirjl-born *. 3. Thefe mourners differ from all others, in re- fpedl of the fubjedt of their grief, or the things for which they mourn : as will appear from the following inflances : (^i.) They mourn for fin, as well as for fuffering; — for the grounds and caufes of God's controverfy, as well as for the fevereft pleadings of it. Let a wicked man efcape punifhment, and he will never be truly grieved on account of his fin. Sin is ftill the objed: of his love and choice : and he mourns, not becaufe he has finned ; but becaufe he cannot be allowed to lin with impunity. It is not properly his own fin, but the jufl:ice and holinefs of God,~the If vidnefs and extent of his law, and the inexorable feverity of its penalty, — that are the true caufes of his n.ourning. The child of God, on the contrary, is filled with love to the beauty of holinefs, — he is perfedlly reconciled to the feverity of divine juftice : he efteems the law of God to be holy, and juit, and good. Sin he con- fiders as indeed an abominable thing; — hated of God, and hateful in itfelf. He fees himiclf wholly defiled by it : he lothes himfelf, and repents ; — ^^mourning, as Job did, in dufl: and afiies. ' (2.) They mourn for the filthinefs, as well as the guilt of fin. Many, \ fear, apprehend that they mourn ior fin, when the real caufe of their mourning is only the mifery that fin brmgs upon ;hem, or the connec- tion * Zech. xii. 10 CharaBerized, 319 tion that God has eftablifned between iin and mifery. — Do you mourn only for fin, as tending to draw down mifery upon your head; or do you alfo mourn for it, as tending to deface the image of God upon you, — to render you lothfome and abominable in nis light, — and to exclude you from all comfortable fellowfliip, and communion with him? If you are a true fon of Zion, there is nothing that you fo much defire, as to be like God, and to fee him as he is : You know that nothing but fin can prevent the gratification of this drfire. You therefore hate fin above all vile things, and- mourn deeply for the fpirituai pollution which you have contradled by it. (3.) They mourn for the fin of their nature, as well as for the fin of their life and converfation. A natu- ral confcience may be affedted with fuch actual fins as the perfon may have committed : and under its influ- ence, an un regenerate perfon may, in a fort, mourn for thefe; efpecially if they have expofed him to fhame or mifery in the fight of men. But if you mourn in an acceptable manner, you will be humbled for your moft fecret fins, to which God and your own confcience, have alone been privy, as Vvcli as for thofe that are known to all the world. You will know, and be grieved for the plagues of your heart, as well as for the nregularities of your outward life. Yea, you will trace the ftreams of adlual fin, to the fountain of ori- ginal fin in your corrupt nature; and, in the bitter- nefs of your heart, you will cry out with David, j&^- bold I was JJmpm in iniquity: and in Jin did my mo- ther conceive me *, (4.) They mourn for fins againil Chriii and the gofpel, as v^^ell as for thofe againil God and the law. I do 320 Ihe Maiirners in Zion I do not mean to infinuate that there is any fin agahifl Chnfl and the gofpel, that does not alfo tranfgrefs the law of God, and ultimately terminate againft himfelf. Neither is there any fin againfl: the law, committed by thofe who enjoy the gofpel, which does not alfo tend to diilionour the gofpel, and imply contempt of the authority of Chrift. — But as the covenant of works admitted of no Mediator; fo the law% as given to Adam, in its covenant form, could not point out the duties that w^e now owe to Chriil, in his m.ediatory charader, nor forbid thofe fins dire^ly, that terminal againfl the gofpel revelation. Confequently, they who are flill under that covenant, and are influence'd by the fpirit of it, — though they may be. affeded with thofe fins, that terminate more immediately againf(| the law in that form, — they feldom, or never, are touched with a fenfe of their unbelief, or their natural enmity againft Chrifl, and the way of falvation thro' his imputed righteoufnefs. They go about to repair, the broken covenant of works, and mourn becaufe they find it impoifible to fucceed : but tU^y do not mourn for their w ant of an intereil in the covenant of grace, nor for their unwillingnefs to enter within the bond of that covenant. — The evangelical mourner, on the contrary, will be humbled for his remaining attachment to the covenant of works; and for that legal difpofition, which ftill inclines him to feek righ- teoiifnefs, not by faith, but as it were by the works of the iav^. His unbelief he will confider as the great- til of all his fins, and that which binds the guilt of all lis other fins upon his back. His enmity againfl Chrifl and the covenant of grace, will affed him more deeply than all his tranfgrefiions of the- law of works. /,nd he will mourn for all his fin,— not fo much be- caufe Charadlerlzed, 321 caufe it is againil the law as a covenant, — as becaufe it is againit the law of Chrifl, and implies contempt of his mediatory authority, (5.) They mourn for the iins of others, as well as for their own. So long as a peribn is actuated only by felf, and his fear of wrath is the principal fource of his mourning, — he will think of tbofe fins only, which he apprehends may be punifhed in his own perfon : and feldom has he any trouble, unlefs about his own perfonal ads of fin. In fo ifar he adls a foolifh part, even upon his own principles ; for theie are many cafes, in which a man may juflly be punifhed for fins committed by others. The Lord has threatened to vijtt the iniquities of the fathers upon the children^ unto the third and fourth generation of them that hate him. And we expofe ourfelves to this threatening, if we know the fins of our progenitors, and do not mourn for them. The fins of public bodies God often pu- niflies by public judgments : and every member of a church or nation has contributed as much to the ge- neral provocation, as will juftify the Judge of all the earth, in laying upon him a fhare of the public cala- mity. Hence, even they whofe highefl aim is to e- fcape punifiiment, may fee it their interelt to be hum- bled for the fins of others, in many cafes, as well as for their ovv^n.— -In all cafes,, the genuine children of Zion confider it as their duty to mourn for ail the fin that they are acquainted with. The dilhonour done to God by fin-^is a principal thing that affecls them : and this is the fame whether the fin was committed by themfelves or by others. They cannot fee tranf greffors, without being ^nVz;^<3f, becaufe they keep not God's Iaz&, The fins of pad generations, as far as he knows themj — the fins of the church and nation to which 523 ^he Mourners in Zion which he belongs, — the fins of private perfons, to which he is a witnefs, — and all the fin that he hears of in the world, will he confidered as matter of 'deep humilia- tion, hy every real Chriflian. 4. The Mourners in Zion differ from all othet mourners, in vefpedi: of the fruits, and effeds of their forrow. Of this diiference an infpired apoflle takes particular notice *. Godly for row, fays he, worketh repentance to Jalvaticn, not to he repented of : hut the forrovo of the world worketh death. For, behold, this felf-jame thing that ye forrowed after a godly fort, what carefuhiefs it wrought in you, yea, what clearing of yourfelves,--~-yea, what indignation, — yea, what fear, — yea, what vehement defire, — yea, what zeal,-^ yea, wjhat revenge. V/e cannot take particular notice of alHhefe effeds of godly forrow, at this time; tho' a proper explication of fuch a palfage, could time al- low, might be of lingular ufe. You may take the general fenfe of it in the following paraphrafe : * Inflead of being diffatisfied with myfelf, becalife I * made you forry, by thofe reproofs which 1 tendered * to you in my former letter, 1 have reafon to rejoice, ' when I confider the happy ehcds that your forrow ' has produced. It may be confidered as a general * maxim, that godly forrow, wdierever it obtains, pre- * duces that repentance, ttiat change of heart and life, * which is neccifarily connecled with falvation, and of * which no man has caufe to repent: whereas that for- ' row which tlie men of the world feel, whatever be * the cuufe of it, tends to fink their fpiiits, to hallen * their death, and even to aggravate their eternal mi- * fery. This maxim has been clearly 'verified in you. ' Your forrow has been cf a godly fort : and it is ma- * nifefr, that it hath produced in you a wonderful de- • gree * 2 Cor vii. ic, ii. Characlerizech 323 f gree of care and diligence, both in reforming what ••Aad been amifs, and in guarding againfl the like, ' iince that time : and a furprifing concern to vindi- * cate yourfelves, as far as you were confcioiis of inno- * cence. It has produced a laudible indignation a- * gaiiift thofe linful and fcandaious pradjces that were f formerly tolerated among you, — and a holy caution, * jealoufy, and circumfpedion, left any thing of that ' kind fhould be repeated. It has inflamed you with * earneft deiire after a thorough reformation, and with * ardent zeal in endeavouring to attain it. Yea, tho' * you know that Chriftians are neither required nor * allowed to harbour, or to execute revenge againft ' thofe who have offended or injured them ; jet, your * zeal for the honour of rehgion has been manifefted ' in your inlliding due cenfure upon the offender; nor ' can you be fatisfied with yourfelves, for having con- ' nived at him fo long. And you give up to deilruc- * tion thofe lulls, from which the offence proceed - ' ed.' Agreeably to this inftance among the Corinthians, the difference between the efFecfs of evangelical mourning, and thofe of every fpecies of v/orldly ior=- row, will appear in the following particulars : (1.) V/hereas the forrow of the world excites men to take methods of their own devifing, to ftill the cla- mours of confcience ;~-the mourning here intended leads to that remedy which God himfelf hath provi- ded. An awakened confcience is a mifery from which every perfon who feels it mull wifli to be delivered. To be comfortably delivered, there is but one method : and that no perfon will make trial of, till the power of divine grace determine him to it. Hence feme, undef the horrors of remorfe, betake themfeives to the hurry ^ R r of 324 The 'Mourners in Zion of worldly bufiriefs : like Cain, who endeavoured to divert the clamours of confcience, by building a city,. Othcrs have recourfe to a method ilill more prepolte- rous : thinking to drown the voice of confcience, in their cups, — they employ their minds in a continued round of guilty pleafures ;— and thus, to avoid the trouble of prefent thinking, they lay up for themfelves a copious fund of future remorfe.---Some purfae me- thods more refined, ihough alike ineffedual ; they have recourfe to vo-vs, and refolutions, and perhaps to external and temporary reformation ; as if any future amendment could make atonement for pail crimes, or procure the remiffion of former fms. By fuch me- thods, the confcience is often lulled afleep for a time, but it mull have a more dreadful awakening another day: and fhe lall Hate of that man is worfe than the firfi But true evangelical mourning leads to the blood of fprinkling, as the only thing that can purge the confcience from dead works. The fame blefTed Spirit, that difcovers to the perfon the plague of his heart, difcovers alio the remedy. He determines him- to rely upon the righteoufnefs of Chriit, as icveaied from faith to faith, and upon the gracious promife of God, through Chrifl, for paidon and'peace. As the fruit of his peace with God, peace is infufed into his coiifcience : and as he faw the. exceeding flnfulnefs of fin, m the giai^ of the fufFerings of Chriit,— -fo in thefe iufferings he finds a fovereign remedy for a confcience wounded b> fin. ' (2 )■ Whereas the fcrrow of the w^orld worketh death, crucifies the falfe hopes that the man had en- tertained, of fafety in the \^ay of fin, and, when rifing to excefs, tends to drive him to deipair; fo that, un- der an apprehenfion of the impoiubiiity of his being faved, Chara6leriz€d, 32; faved, he, it may be, puts an end to his wretched hfe, and cads bimfelf, with his own hand, into that hell which he fearedi — The Chriftian's mourning, on the contrary, is a happy mean of his being begotten again to a lively hope, by the refurredtion of Jefus Chrift — Convinced of his abfolute need of Chrift, defpairing of falvation in any other, — he cads the anchor of his hope within the vail : and, alTured that that ground can never fail him, — he is enabled, without cealing to mourn, and be aftiamed before God, on account of his fin, — to rejoice in hope of the glory of God, (3.) The fovrov? of the v^^orld inflames the perfon's enmity againft Gcil, and drives him headlong upon the thick boffes of his buckler. He fees God to be his enemy, armed with the flaming fword of avenging juflice againft him, and ready to inflid upon him the .punilhment that his iin deferves. By this iight, his natural enmity againft God is irritated. Inftead of taking hold of his ftrength, that he may make peace with him, the iinner hardens himfelf againft him more and more, — till his enmity rifes to an infernal perfec- tion. Hence, even in this world, the moft abandon- ed linners are often thofe who have fometime had iharp convictions : and hence, in the world to come, where this kind of forrow ihall have rifen to the great- eft poffible height, every finner will be a very devil, for malice and enmity againft God. But the Chrif- tian's mourning has a quite contrary effed. It ftirs him up to embrace, with cheerfulnefs, the offers of peace and reconciliation with God. Being accompa- nied with hatred of Iin, it ferves to increafe his love to God, to his holy law, and to his fervice. It fills him with holy jealoufy, left he return, as the dog to his Tomit, to thofe finful courfes that have eoft him fo R r 2 much 326 The Mourners in Zion rtiuch grief. It even works in him a holy revenge, as Paul expreffes it, againft thofe lufts and corruptions, which formerly led him aftray. And nothing will fa- tisfy that revenge, but their being ufed like Agag, whom Samuel brought JGrth, and hewed in pieces, he-- fore the Lord in GilgaL (4.) In a word, that forrow, or mourning for lin, that may be found in an unrenewed man, leaves him the fame that it found him. The fountain of fin in his nature is never dried up. The corrupt habits and difpofitions of his foul are never changed. And there- fore, though the H reams of adlual fin may be ftopt for a time, or diverted into another channel, — they can only be as a brook dammed up, that rifes by degrees, till it breaks over all mounds, and cuts a new channel for itfelf. As the principle of corruption remains un- fubdued, he is the fame impenitent finner fi:ilL — That godly forrow, on the contrary, which is to be found in thofe that mourn in Zion, worketh repentance not to he repented of. The perfon, convinced both of the evil and folly of thofe finful courfes, in which he was formerly engaged, — and encourag^ed by a heart-affedt- ing view of the mercy of God in Chrift, turns from fin, with lothing and abhorrence of it, — he turns to God with full purpofe of heart, and from that time forth, perfifts in a conflant and habitual endeavour to walk with him, in all the ways of new obedience. Where- as, formerly he run on in fin, as all wicked men do, and did not keep God's law, — now he runs the way of God's commandments, with cheerfulnefs and enlarge- irient of heart. We fiiall conclude, for the time, with two or three Inferences from what has been faid, I. The GharaSierhed. 327 , r. The inhabitants of Zion have no reafon to be id^iiappointed or difcouraged, at finding much caufe of mourning in their lot. All that ever were genuine children of Zion were mourners. And why (hould not you ? The King of Zion himfelf, while in this world, was a man of forrows, and acquainted with grief. And furely the fervant is not greater than his Lord, nor the difciple than his Mailer. You was ne- ver enticed into the fervice of Chrift, by any delufive promifes of exemption from thofe evils that you now feel. You was faithfully warned, that through much tribulation you mull enter into the kingdom. You have been told, that Satan would aflault you, both w^ith his wiles and his fiery darts; and that you would find it neceflary to wrellle, even againil principalities and powers. With his own mouth, your blefled Lord lias informed you, that the world w^ould hate and per- fecute you. Yea, God himfelf has aflured you, that he would vifit your iniquities with rods, and your fins with chaftifements : and this is an article of that co- venant that he has made with you in Chrift. Why- then fiiould you think it ftrange concerning the fiery- trial, that is come to try you, as if fome uncommon thing had happened to you ? Do you not fee the fame afflidions daily accompliflied in your brethren that are in the world ? — It was never exemption from any of thefe things, that was promifed you ; but fupport under them, and final deliverance from them. How is it then, that you dare entertain a thought, prejudi- cial to the failhfulnefs.of God ; or harbour a doubt of the truth of his word of promife, on account of fuch things in your lot ? Rather, thefe are a partial accom* plilbment of his word : and a pledgfi of the fulfilment of the other part, in God*s £ood time and way. And 528 ^he Mourners in Zion And what lofs do you fuftain by your preftjnt fuf- ferings ? Is it not better to fuffer thefe light affliclions here, than to fuffer eternal wrath and mifery hereaf- . ter ? You deferve the one, as richly as the other. And God has appointed thefe for you, as means of preventing that. Is it not worth while to wear afhes for a feafon, in order to have them changed for the diadem of beauty, in the ifiiie I Who would grudge to fhed a few tears, if it were but for the honour, — .for the exquifite pleafure of having Chriit to wipe them away? Is not iin a greater evil than fuffering? JDo you not mourn more deeply for the one than for the other? And has not God himfelf promifed to make the one a mean of delivering you from the other? By this p? all the iniquity of Jacob he purged: and this is all the fruit, to take away his Jin *. Methinks I hear fome difconfolate mourner reply, ' Alas ! this is the principal ground of my difcourage- ' ment. I know that God has promifed to make af- * fiidlions ufeful, as means of fubduing corruption, and ' of promoting holinefs ; but it is not fo with me. My ' afflidions have been various, lading, and fevere; and * yet my fin is not purged av/ay. IVIy corruptions ' feem to gather ftrength under my fufferings, and the * more I am chaftifed, the more vile I appear/ But even this does not warrant you to mourn, as they that have no hope. The kingdom of God cometh not with obfervation. Few know exadlly when, or how the Lord begins to work favingly" in their foals : much lefs is every Chrillian fenlible of every Hep that he takes, in carrying on his work in them. The clean- iing of the foul proceeds ufually by flow and imper- ceptible degrees. And it is never perfed in this life. The * ifa, xxvii. s^- ; Chara6ierlzed, 329 The man according to God's heart confelTed, that i?ii- quities prevailed againjl him *. And that apoftle who laboured more abundantly than all the reft, found ftill a law in his members^ not only warring againji the law ^/his mind^ but alfo bringing him into captivity to the law of fm and death. He groaned under the re- mainder of corruption in him, as under a body of death, accounting himfelf a wretched man, till he was deli- yered from it f. If this was the cafe with him, why fhould you be difcouraged to find it fo with you? You cannot be perfectly free from fin in this life. And you may confider it as an infallible rule, that the more progrefs the Spirit of God makes, in purging away your fin,— the more fenfible will you be of what re- mains ; and the more deeply will you be difpofed to mourn on account of it. Kence, your growing fenfe of fin, if accompanied with a growing hatred of it, and forrow^ for it, inftead of being any evidence that your afHiclions are, in no degree blefied, as means of pur- ging away your fin,— may be viewed as a certain and comfortable evidence that they are. 2. The exercife of humiliation, and mourning for fin, however unpleafant to fleflr and blood, i^ far from being either a needlefs or unprofitable exerciie. It is difagreeable to liefii and blood \ forforrowand mourn- ing muft always be fo. No difagreeable aifedion can be excited in the mind, without beiijg accompa- nied with painful feelings. Hence, there is no other rdigious exercife, to which men have generally more averfion, nor any that ChriiliaiiS themfeives often izi about with greater reludance. But it is no unneccf- fary exercife: for we have always much fin to mourn for,, and to mourn for fin is always a duty. Vv^'hen iniquity * Pial. Lxv- 3. f Horn. vii. a?, 24. 330 The Mourners in Zion iniquity of all kinds abounds fo much, as it does in our day, among all forts of perfons, it cannot be improper to fet fome time apart, whether publicly or in private, to lament over it. Neither is it an unprofitable exercife. It may be a mean of impreffing upon our minds a deeper fenfe of the evil and bitternefs of iin, of bring- ing us to Chrift for renewed intimations of pardon and peace, — and of preparing us for future, and eternal rejoicing. It may, through the divine bleffing, be a mean of Averting from ourfelves, and even from a guil- ty church or nation, thofe judgments that fin has de- ferved: or, at leaft, of obtaining for ourfelves a hiding in the day of the Lord's anger. But let us beware of refting in outward forms, or in empty profeffions. If ours is iuch a fall as God has chofen, we muft mourn in the manner that has been defcribed ; and this day's work muft be continued through all the reft of our lives. Conilantly and habitually muft we ligh and cry, for all the abominations, that are done in the midft of us. 3. There can be no acceptable mourning in Zion^ that is not accompanied with the other graces, which are thefruits of the fame Spirit. It muft be accompanie4 with faith : for unlefs we look to Chrift, and fee him, in the glafs of God's v;ord, as wounded for our tranf- greffions, and bruifed for our iniquities, we can never mourn for having pierced him. It muft^alfo be the fruit of the renewed influence of the Spirit of grace ; and faith muft drav/ fupplies for it, from the fuinefs of cu'ace that is in Chrift. it muft be accompanied with love to God ; for unlefs we love him we can never be grieved for his diftionour; nor truly lorry for what we have done againft him. It rnUt be accompanied with repentance : .or rather, this mourning is a necef- fary Vhdracierized, 331 fary ingredient in true repentance ; and where this is, tio other ingredient of it can be wanting. There can be no fincere mourning for fin without turning front it to God.-— It mufl be accompanied with fome degree of' reiigi ration to the will of God, whatever tellinionies of his difpleafure we labour under ; for we never can be duly fenfible that we deferve eternal miftfry^ and yet indulge ourfelves in murmuring at the little fuf- ferings of the prefent life. Yea, it mull be accompa- nied with fome degree of holy joy and rejoicing. Hovv-* ever myfterious and unnatural the mixture may feenij to thofe who are ftrangers to the life of godlinefs,- — • all genuine Chrillians know, by experience, that it is very poliible to ht. forrowful and yet always rejoicing, A fight of the mercy of God in Ghrift is necelTary to evangelical mourning : . And no perfon who is duly fenfible of his. fin and danger without Chrifl, — can e- ver fee that mercy without vehemently rejoicing in it. While the children of Zion mourn for the gujlt of fin, they rejoice m ChrilVs atonement, and in God's pro- mife of forgive nefs. They mourn for tneir own vile* neis and pollution ; but they rejoice in the Lord who fandiiieth them. They mourn and groan under the weight of indwelling corruption, as they vvoula under a dead carcafe fixed upon their back , but in the af- fured profped of dehverance from it, they rejoice, and thank God^ through Jefus Cthriji their Lord, in a word^ They mourn on account of the fufFering lot that is cali: into their lap in this world; but, at the fame time, they rejoice in hope of the glory of God. 4, It mufl be the interellj not only of all the ge- nuine fons of Zion, but likewife of ail the linners in Zion, to mourn, and that alter a godiy lort. Sin is ^^ S f neceflarily 332 The Mourners in Zion neceflarily conneded with forrow : and it muil pro- duce mourning, either fooner or later. You were all born linners: though, perhaps, fome of you may laugh at the dodrine. All of you that are capable to un- derfland what you hear, have committed much adual fin, as, 1 am fure, your confcience, if it is filent now, will one day teftify. You all feel that you are born to mifery : and this is a demonftrative proof that you are born (inners ; — for a God of infinite juftice cannot punifh the innocent : nor can it be fuppofed that he, who is the Fountain of all love and beneficence, will render any of his creatures miferable without caufe. You will find it eafy to mourn for the miferies you fuffer : indeed it is not eafy to keep fuch mourning within proper bbunds. — But it will avail you nothing to mourn for thefe, — unlefs you mourn alfo for the caufe of them. Neither will it avail to mourn for fin as the caufe of mifery, unlefs you mourn for it, at the fame time, as having debafed your nature diflionoured the Author of your being, and ren- dered you incapable of happinefs. If you either harden yourfelf in fin ; fo as not to mourn for it at all, or fatisfy yourfelf with mourning, without turning from it, — or reU in your reptntance, as if nothing elfe was neceflary to make an atonement for it, — and fi- nally abide in any of theie difpofitions ; — you may be all'ured that everlafiing mourning awaits you : yea, iveeping and wailing, and gnajhing of teeth — But if you are enabled, ty unitmg with Chiift the King of Zion, to enter yourfeives among Zion'^ genuine chil- dren,— as you are all her children by external privi- lege and proteflion ; — if you are determmed now to mourn, in the manner that you have heard defcribed in Charadlerized. 333 in much weaknefs, — then you may firmly hope to be delivered from all caufe of mourning in a little : and brought home to that land, where death htmgfwal^ lowed up in vidlory, the Lord himfelf will wipe away the tears from off all faces. Let me then conclude, exhorting you, in the words of the Spirit of God, by an infpired apoftle *. Draw nigh to God, and he will draw nigh to you : cleanfe your hands, ye finners, — and pur ijy your hearts, ye double minded. Be affliBed and mourn and weep ; let your laughter he turned to mourning, and your carnal joy into heavinefs, Hum^ hie yourf elves in the fight of the Lord^ and he will lift ^'ou up. J»nics ir. 8, 9> i©. S f a SERMON S E R M O N IX. The Mourners hi Zion Comforted, Isaiah Ixi. 3, ^— To appoint unto thsm that mourn in Zion, to give unto them beauty for ojhes, the oil of joy for mourning, the garment of praife for the- fp'trit of beamnefs. • TN the words immediately preceding this text, our J. Lord is introduced declaring, that it is a part of Jiis commiffion from the Father, to comfort all that mourn. And in the difpenlation of the gofpel, he fets open a fund of comfort, fufficient for all mourners, and fuitable to the cafe of tNtry one. All mourners are welcome to it, whatever be the caufe of their mourning, and whatever be the manner in which they mourn. — ^The great eft part of the hearers of the gof- pel continue to reje6t Chrill himfelf, and therefore can never fhare of that confolation that he brings. But all who join themfelves to him by faith, and fo become the genuine children of Zion, the mydical city in which he reigns, — are enabled to mourn in a different manner from the reft of mankind, and on a different account. This fort of mourning is a certain prelude of future comfort. For Chrift, according to the com- miffion that he ftill bears, will not merely appoint for them, but alfo give mito them beauty Jcr oJJjes, the oi]^ The Mourners in 'Zicn, &c. 335 of joy for mournings and the garvieiit of pr cafe for the jpirit ofheavinejs. In. the preceding difcourfe, we gave you fome ♦ge- neral expoiition of the text : and obierved four things in it, of which we propofed to Ipeak more particularly. Ofthelirft of them we have fpoken at large: and fliall ftudy more brevity in fpeaking of the other tlirce : which lliall, through Divine aid, be the bufmefs of this difcoarfe. The First of the three is the condition in which the inhabitants of Zion often, or ahvays are, while they continue in this world. They are covered with afijes^ — employed in niourning^ and under the prevail- ing influence of the fpirit of heavinefs. It is manifell that this is sin emphatical defcription of a forrowful and afflidled flate. And that this is the (late of the children of Zion in this world, if it needed any proof, ' would appear from the follovving confiderations : I. They are fubjedl to aH the ordinary miferies of this life, in common with other men. As they come ipto the world fmners, — and as the remainders of fin hang about them as long as they continue here, — God continues to teftify his difpleafure againlt* it, by lea- ving them under fubjcdion to all thole temporal evils that are the native coniequences of fin, — and even to death itfelf. They arc, indeed, fet free from the curfe of God : and nothing that they fuffer is the fruit of that fentence. From divine wrath they are alfo de- livered ; fo that none of their afflictions are embitter- ed with that dreadful ingredient. But the wrath and curie of God are invifible things : and therefore are not fenfibly felt in this world, by thofe that continue under them. And no man can know who is under them, 336 ne Mourners in Zion them, or who is not, by any thing in the external courfe of providence : for love and hatred are not known, by any thing that is before our eyes. If there is any difference, in this refped,— the people of God have the largeH: fhare of outward afflidions: and hence are often tempted to envy the wicked, on account of their profperity in this world : a memorable inftance of which we have in the cafe of holy Afaph, as it \% recorded by himfelf *. Nor is this inconfiftent, either with the jullice or goodnefs of God. For, though Chrift has fuffered all the legal punirtiment of their fin,— fo that nothing penal can touch them; — yet they ftand in need of fatherly chaflifement, to reclaim them from finful cuurfes, and to accomphfh thofe 0- ther gracious defigns that God has in view by them. ISeitheraretheylefsfeiilibleof the miferies of life than 0- ther men. — Tho'theyl ave earned to fufler without re- pining, they neither fuffer without feeling nor feel with- out pain, more than they who complain moll loudly a- gfiinft God. Under fu knels or other bodily trouble, their conftituticns are wafted: by lofTes and difap- pomiments theii Ipirits are broken : and by all the evils of life they are as deeply affeded, as any of thofe who have all their portion in this prefent world, an4 all their attention fixed upon it. 2. '1 hey are afteded, to a great depth of forrow and mourning, by many things, which are no affljdions to t^.e red of mankind. Wicked men, being dead in trefpalTes and fins, may be fenfible of outward afflic- tions; but in a fpiritual fenfe, they are paft feeling : and therefore fpiritual difeafes, though they aduaiiy lie under them, add nothing to their prefent fufferings. Their infenfibility, indeed, renders them greater ob- jeds of fympathy ; but they are as cheerful and mer- ry, * Pfal. Ixxiii. Comforted. 337 ry, as if there were no fuch difeafes upon them. Sin itfelf, — though it mud ifflie in eternal death, unlefs cured by divine grace, gives them no pain. And thofe fpiritual judgments which are manifeft fymp- toms of the approach of that death, make no impref- fion upon their minds. But the children of Zion, being made alive in Chrift Jefus, are affedled vi^ith fpi- ritual, as well as with temporal evils. Sin is their heaviefl burden : and they grieve — not for their own fin only, but for all that abounds in the world. When God hides his face they are troubled, in proportion to that gladnefs which they enjoy when favoured with the light of his countenance. The low ftate of the church, and of religion, will give pleafure to thofe who are ftill on the enemy's fide ; but to them who are genuine members of the church, this is a real caufe of mourning Even the divifions among church mem- bers occafion them deep thoughts of heart. Spiritual judgments they feel mbre feverely than thofe of a temporal nature. And the grounds of their (harped grief are things which others do not feel at all. 3. They are fubjed to many caufes of mourning, that either fall not upon others, or befal them only in a fmall degree. They live in a foreign land while o- thers confider themfelves as at home. This world is a wildernefs to them ; to others it appears as a place of reft. They run, and agonize, and ftrain themfelves, in the race that is fet before them, while others fit ftill and are at eafe. They labour, and toil, and fweat, in working out their own falvation with fear and treai- bling, while moft others care for none of thefe things. They have a warfare to accomphih, in which others are not engaged : and they fuffer much from enemies by whom others are not annoyed, ^satan cannot be a friend 338 ^he Mourners in Zioti friend to wicked men ; but he conceals his enmity,- v.'hile they continue under *his power: as while the' llrong man armed keeps the houfe, his ^'oods are at reil. But the moment that a pcrfon becomes a real Chriftian, Satan begins to ply him, both with tempta- tions and fiery darts : nor docs he deliil, till the man • is brought home to glory. The world cannot but love his own ; and therefore wicked men do not re- proach and ilander, and perfecute one another : but thofe whom Ghrift hath chofen out of the world, the world, of courfe, hateth : and the beft ufage thatthey can exp :dl from it, is the fame that it gave to their Mafter before them. Yea, God himfelf often lays up- on them many caufes of mourning, from which the reil of mankind are exempted. Wicked men he often fuffers to profper at their will, referving all their pu- ' nifhment to another world. But if bis owir cbildren jorjake his law, and keep not hi? commandments^ he is even bound by covenant, and urged by his unchan- geable love, to 'vijit their iniquities with rods, and their fins miib chajiijements *. 4. Belides all thefe jud caufes of mourning, they are often fubjcd to groundlefs difccuragements and dcwn-caflings, through the prevalence of temptation, and of unbelief. We know how much imagination contributes to the pleaiures, as well as to the pains of life. It a man, under the influence of difeafe, — ima- •gines himfelf fubjtct to any evil, — though his appre- henlion may be fo manifellly abfurd, as to render him an objecl of ridicule to all aroi:nd him, — it really * makes him as miferable as if his imagination was rea- lized. Andy much as the people of God excel the rell of mankind, it mull not be dilTembled, that they are * Pfal. Ixxxix. 30, 3T, 3z, Comforted. 339 are liable to various miferies of this kind. They are abfolutely feciircd againft falling under condemnation, — againft being conquered by their fpiritual enemies, againft being fubjed to the Ring of death, againft be- ing totally forfaken of God, or being left totally or finally to forfake him. , None of all thefe can take place with regard to any of them, without a direch violation of the faithfulnefs of God. And yet, how many of them are all their life time 4'ubjed: to bon- dage, through fear of death? How often are they rea- dy to fay of their fpiritual enemies, as David faid of Saul, — one day I fhallfall by their hand P How often are they afTedied, aimoft to diftra6lion, with fears of divine Vv'rath and eternal condemnation ? How of- ten are they tormented with fears left they become a difgrace to their profeifion, and the name of God be blafphemed through them ? 1 have even feen a Chrif- tian trembling in every joint, from an apprehenfion that he would one day be left to commit a fin, the very thought of which filled his foul with horror. How often has Zionfaid, the Lord hatb forfaken me ^-— and my God hath forgotten me? My God, and yet forgot- ten me I A plain contradicftion in terms I They even come the length, as Afaph did, to call in queftion the faithfulnefs and grace of God, and to fay, Will the Lord caji off for ever? and will he be favourable no more? Is hif merey clean gone for ever? Doth his pro- mife fail for ever more ? Hath the Lord forgotten to he gracious ? Hath he, in anger, Jhut up his tender mercies * ? Such fpeeches, it is true, are as groundlefs as the rayings of a lunatic. Unbelief, afiifted and promoted by the fuggeftions of the devil, — produces the fame * T t effea,- * Pfal Ixxvii, 7,8 , 9. 340 '^hff Mourners in Zion efFedl, in relation to fpiritual things, as a crazy imagi- nation does, with regard to the objedls of fenfe. in» deed the enemy frequently takes occafion, when dif- eafe has perverted the imagination, to harafs the foul with fuch fears : And 1 know not but fometimes per- fons have indulged fuch unbelieving fears, till their brain has been turned by that mean^. But, though the things of which the perfon is perfuaded — cannot pollibly be true, he is as miferable, while his perfua- lion continues, as if they were true indeed. And thus, as if the real evils to which we are fubjedl were not enough, we frequently mourn for things that can have no exiilence, unlefs in oiir own imagination. Such are the grounds and occalions of the Chrif- tian's mourning : and is it any wonder that he is oft feen covered with afhes, and oppreft with the fpirit of heavinefs? Of the four caufes of ^mourning that have been mentioned, only the firll is common to him with the reft of mankind: and troubles of that kindare the lighteft that they fuffer. Is it not truly faid, that z/ in this life only we had hope^ we were of all men mofi wiferable * P II. With regard to that happy condition, to which thefe mourners (liall be brought, it may be viewed as including the following things : 1 . Even while the caufes of their mourning conti- nue, they are fupported, encouraged, and comforted in fuch a manner as to afford them a happinefs, fuperior to what others enjoy in their beft times. The carnal man, when under temporal afflidlion, is touched in his tendereft part : and he has nothing to balance what he fufFers. But the true Chriftian has chofen a better portion, * I Gcr. XV, 19, Comforted, 341 portion, that cannot be afFeded by any thing that takes place in the material world. His main interefts .are, therefore, in perfedl fecurity : and he has an in- exhauflible fund of comfort, under his heavieft fnffer- jngs. The Holy Ghod dwells in him, as a Comforter, He brings the word of God to his remembrance, in a fuitablenefs to Lis condition, enables him to receive all the confolation there exhibited ; and fo comforts him on every fide. Hence Chriftians, even when in heavinejs, through manifold temptations, are enabled to rejoice with joy iinfpeakahle, and full of glory *. I have feen a perfon, whom the world neglected and defpifed, op- prefTed v/ith poverty, and wafted with a mortal dif- eafe, — lying, deftitute and folitary, in a corner of the houfe-top, with fcarce as many rags as might cover his nakednefs, and as much of the moil homely food as might hang foul and body together; fo that, jud- ging by outv^ard appearance, you could fcarcely fet your eyes upon a more miferable objed. But the happy man, — for happy he was, even in that condi- tion, fcarcely attended to any of thefe ingredients of his afflicted (late. His eyes were carried beyond the verge of time : and he looked at the things which are not feen and are eternal. His faith refted upon the promife of God in Chrifl : this he coniidered as an un- failing fecurity for the poffeffion of thefe unfeen things in a little : and, encouraged by that hope, he exprefl more true and folid joy, in his countenance, and in his converfation, than ever a wicked man was capable of, in midft of his profperity and diflipation. He felt him- felf, in all thefe things, a conqueror, and more than a conqueror, through him that loved him, and gave himfelf for him : and could iing his triumph, even T t 2 before * I Pet. i. 6, 8. r 34^ 7'he Mourners in Zicn before the battle was ended. To fuch a man, the words of Chrid in the text were already accoaiplim- ed He had received beauty in the midfl of ajloes ; — the oil of joy wzs mixed with his- woiirmng : and he w^ore the garment of praife, while one would have ex- pe6ed to find him influenced folely by the fpirit of heavinefs. Though this is not the cafe with every Chrifiian, in the degree above defcribed, there i? no rightly exercifed Chriilian, that may nor, at kail:, a- dopt the royal Ffalmiil's declaration, This ivord of thine is my comfort in my ajfliciion; for thy wo? d hath quickened me ^, 2. They Ihall be completely, though gradually, de- livered from all their mourning, and from all the cau- fes of it in a little. You have found yourfelf, Chrif« tian, delivered out of one trouble after another — hi- therto. And though you may always exped fome new trouble, in the place of that from which you have been delivered, — while you continue mortal ; — yet thefe temporary deliverances are ail fo many pledges of a complete and eternal deliverance at the laft. Your mourning fnall finally ceafe, and you Ihali be girded with everla^ing gladnefs. Then the remem^ brance of your pall troubles fiiall enhance the value of that happinefs which you ilallpolTefs: and you lliall feel what you have now fo much difficulty to believe,— that all your afflictions were intended for your good,— to fuither your progrefs in holinefs, and to ijoork for you a far more exceeding and eternal nsjeight of glory, A mere' freedom from pain and fuf- fering does not conilitute happinefs; . but it is a ne- celTary ingredient in it. And it cannot fail toaninrate a fufferinR Cbrifiian, aniidfl his prefent mourning, to be * Ffal. cxix. jc. Comforted, 343 be allured, tHat all the ranfomed of the Lord, and him- lelf among the reft, /hall in a very little '^hile, return, and come to Zion with fongs^ and everlafling joy upon their heads : they Jhall obtain joy anfi gladnefs ; and forrow and JIgbi??gy/jan ctcvnnily Jlee azcay *. 3. Ihey (hall, at length, enjoy all that politive hapjDineis which their natures are capable of: and thereby fl:ali their hearts be filled v/ith gladnefs, and their mouths with iinging. Every appetite, both of foul and body fiiall be fatisfied ;-— and not one thing ihall be wanting, that they would vrifli to enjoy. A negative happinefs, — O ye mourning Tons and daugh- ters of Zion, is not all that your Redeemer has a corn- million to bring you to. He will put you in full pof- feftion of the very portion that you have cliofen : and fo abundantly will he fill all your treafures, that you fiiall not be able to form a defne, that you fhall not find gratified alTocn as formed. To make out a com- plete inventory of what you (hall pofTefs — is miore than all the angels in heaven can do. Eye hath not feen it : No ear has ever heard it all : nor hath it entered into the heart of any mortal, — nay, nor of wny glori- fied rnan, adequately to conceive it. Even they who are already in poirtfiion of that inheritance, do not know its utmoft extent. All that we can propofe, is only to name a fev;-of its ingredients, which are fug- gelled in the text. (1.) You (liali be advanced to the ^\g\\\ty of kings and priefts unto God. it was already oblerved, that the word here rendered hcaiity properly iignifies that ornament of the head, whicl^ was iirft ufed by the Ferfian womiCn, and afterwards by kings and priefts, —particularly in the land of Ifraeh When Chrift here 344 ^'^'^ Mourners in Zion here fpeaks .of giving you that ornament, he means to raife you to the dignity to which it belongs. Te JhaJl he named the prlejis of the Lord; men /hall call you the minijlcrs of our God *. Not only iliall this be the cafe when you fliall be finally brought home to glory; it is fo already. The moment you were united to Chrifl, you became a royal prieflhocd : and your bufinefs is to ferve God, m a courfe of holy obedience ; every ad: of which isd. fpiritual facrifice, holy and acceptable to God thro'' Jefus Chrift, As kings poiTefs the highefl dignity and authority in the nations which they refpedively govern, and are themfelves fubjccl to no fuperior on earth \ fo you are fet free from the dominion of ail that formerly held you in fubjedicn : you have do- minion given you — over your own unruly fpirits, and are heirs of a kingdom that cannot be moved. You have no fuperior^ in fpiritual things, but Chrifl: him- felf: and furely you will not grudge, that, in all things he fhould have the preheminence. Thus you may all adopt the fong of the beloved difciple \ Un- to HIM that loTcd lis, and wa/bed us Jrom ourfais in his own blood : and hath made us kings and pi'iejls un- to God and his Father : To him be glory and doininion^ for ever and ever. Amen f . (2.) You fhall be arrayed with the robe of righteouf nejs^ — a garment every way fuited to tlie dignity to which you are promoted. The different ranks of mankind are ufually difiinguifhed by their attire. And, in all ages, n.curners have worn a garb correfponding to the Itate of their mind. During your mourning time, no wonder that you are covered with fackcloth and fit in aflies. Eut when that feafon is pad, your Redeemer will not fail to clotlic you with a robe of p raife. * St&vcrfe 6. | Rcy. i. j, 6. Comforted. 3 ^5 praiie. What is the robe or garmeni Intended in the text, interpreters aiNs not agreed. Some of the moH; judicious, underfland it of the righteoufnefs of Chrift, which is put upon every Chrillian, in the day of his juftification. This is the bed rube that your Father's houfe can afford, Chrift has not only appointed it for you, he has already given it to you, Vou wear it in the prefence of God no\^. You ihall wear it before his tribunal in a little ; and Vv'ith it you ihall be a- dorned, as a bride for her huiband, when he fliall H- nally prefent you to himfelf. It may be called a gar- ment of praife, — as deferving, beyond ail others, to be praifed for its richnefs, its value, and its curious work- manfhip; — ^as affording matter of endlefs praife to Him who beflows it, from all them that are clothed with it ; — as containing a fecurity, that all who wear it fhall eternally be employed in the work of pruire ; — and, as being the robe with which all the praiiing company fhall continue to be adorned, when iinging their liaUelujas about the throne. That this is the robe meant in the text feems evident, if we cornpiire the words of the chnrch, in ver. 10th, v/here fhe piamly alludes, and replies to what Chrill fays in this verfe. I will greatly rejoice in the Lord ; my foul foall he joyful in my God : for he hath clothed me with the gar ^ ments offahation, he hath covered me zvitb the robe of righteoufnefs. (3.) You thall be adorned with the beauty of holi- nefs. This is the beauty that Chrifl v;ill give you in- ftead of a(hes. You heard that the word properly ligrnfies the Tiara, which was worn by the priefts: and it deievves to be remarked, that upon the Tiara of the higb-prieft, was placed the golden crown, upon which was infcribed — holiness to tmf. Lord. M you are ■ to 346 ^'he Mourners in Zion to be made priefis unto God, you iQiall be qualified for the difcharge of that office, by being made holy : for without this you could never be permitted to ftand, or to miniiier in the prefence of God, who is infinitely holy. Your deficiency in holinefs is a principal caufe of your prefent mourning : and your allies will never be put off, but in proportion as they are exchanged for this beauty. Till your hclineis be made perfedl, they fhall never be wholly laid alide. But it 'fhall be made perfccl in a liltle. Your earnell defire of holi- nefs, and your lincere grief for the remainders of un- holinefs about you,— -are fure evidences, that your Re- deemer has already begun to execute this part of his comraillion with regard to you. And you may well be confident of this very thing ; that he who hath be- gun fuch a good work in you, will continue to perform it, until it be finally perfected, in the day of Jefus Chrijl-^. (4.) You fliall be partakers of the fame fpiritual unclion, by which Chrift himfelf w^as confecrated to his office, and qualified for it. This oil of joy, v^hich Chrift will give unto you, is the very fame with which God, even his God hath anointed him above his fel- lows f . You and your brethren, the other children of Zion, are the perfons dignified with the appellation of his fellows: and his being faid to be anointed above you, plainly imports that you alio fnall be anointed with the fame oil, though in an inferior degree. What this oil was, the firft verfe of this chapter informs us. It is the Spirit of the Lord God that is upon him, be- caufe the Lord hath anointed him, with that Holy Spi- rit above all meafure. Under his influence he finilhed all the work that the father gave him to do in his humbled * Phil, i 6- fPfal.xIv. 7. 'Comforted, 347 humbled eftate. By virtue of the fa,me anointing he rofe from the dead, aic.ended to the right hand of God, and is now in the midll of the throne of the majefly in the heavens. Now, as he is commiflioned to a- noint you with the fame oil, — this anointing fhall have the fame efFeds upon you, according to your meafure, as it had upon him. The Holy Spirit, which is al- ready given you, fliall continue to be upon you, as a fpirit of joy and comfort. By him you (hall be af. liiied in all the wofk that God has given you to do. By him fhall you alfo be raifed up to more and more conformity to Chrill, and more and more communion with him ; till you come to that place of everlafting joy and gladnefs, where Chrift now is, — that you may be completely happy in beholding his glory, and may exchange all your prefent mourning for a final parti- cipation of his joy. (5.) You Ihall, at laft, be crowned with immoirtal glory, and fet down upon a throne, befeeming your royal flate; even the fame throne — upon which Chriil himfelf is now fitting. For thus faith your glorified Redeemer,^ 7b him that overcometh will I grant to Jit with me ifi my throne, even as I alfo overcame, and am Jet down with my Father in his throne *. That orna- ment which is here promifed to you, was w^orn by kings, as well as by priefts ; and, as you are made both kings and priefts, you fhall, at length, wxar the crown, as well as the mitre. You fiiail be crowned with glory, as W'ell as beautified with hoiinefs. In- deed, thefe twOv^are inleparably conneded. God him- felf is glorious in holinels : and hoiinefs fliall, through all eternity, be your principal glory. The beginnings of holinels about you now, are the dawnings of immortal * U u glory : "* RtrT. iii. 2% 348 ^he Mourners in Zion glory : and the fall biaze of glory in heaven will be but the perfedion of holinefs — Now you are but kings in minority : and are neither in full polleffion of the kingdom, nor formally inverted with the ho- nours that belong to it. But it fhall not be long till you come of age : and the fame day that you come to the ftature of a perfect man in Chrift, fliall be the day of your folemn coronation ; when you fhall, in the moll full and unlimited manner, inherit the kingdom pre- pared for you, before the foundation of the world. Such is the happy change, that Chrift is appointed to make, and aflliredly will make, in the condition of all his followers. And furely what has now been faid makes it evident, that however deeply they mourn, and however much caufe of mourning they have, in confideration of what they now are, — yet none in the world have fo much caufe of joy as they have in the view of what they fhall be. Indeed, while in this life, they are much more attentive to the caufes of their mourning, than to the grounds of their joy : and therefore they are much more engaged in the mourning, than in the rejoicing exercife ; but it fliali not always be fo; for, 4. They Dial), at lail, be fully fenfible of' all the happinefs of tlieir condition, and lliall exprefs their fenfe of it in fongs of eternal praife. The garment, Chriilian, that you wear, is the garment of praife: and this robe on your back is a fure pledge, that praife lliall be your everlafling employment. Here your fpiritual joy is, by far too little exercifed. The ob- jects and grounds of your joy, are things not feen: and becaufe you fee them not, you will not believe that which is told you concerning them ; — even though it is «onfirm€d by the infaihble leftimony of God that cannot Comforted. 349 cannot lie. But it iliall not be long when your un- belief will be totally rooted out, and you Ihall not have it in your power to doubt of the truth of any thing that is now fppken to you of the Lord. What is now the objed of faith wall then be the objed: of fenfe and feeling: and the^re fliall not be an ingredient of your happy ilate, of which you wall not be fully apprized. Then your joy fhall exadlly correfpond to the grounds of it: and it will be without any mixture or alloy.— Even here, the little joy that your heart feels, you are difpofed to exprefs with your mouth, in fongs of praife to God. And when you come to pofTefs your inheri- tance, your joy fliall correfpond to your poiTeffion, and your praifes to both. You wdil then fing the fong of Mofes and of the Lamb, without a jar in the concert; though you ihall be joined in it by all the nations of them that are faved. You fhall ling the praifes of redeeming love without interruption, without w^eari^ nefs, without difturbance, or diilradion, .and without ever exhaufting the fubjedt, w^orld without end. Amen, IIL I COME now to fpeak a little of the manner j^ which this happy change is brought about. Upon this I mean not to infifl. Only, it will be proper th^t you obferve with me the following things : • r ■ Nothing of a faving nature is bellowed upon any of Zion's children, but in confequence of a judicial fen- tence pad in their favour, declaring their interefl in it, and adjudging them to the poirefTion of it. Among men, it is not ufual to inflid: punifhment, unlefs where tyranny and defpotifm prevail, till the criminal has firft been tried and condemned by a court of juftice. But, in the diliribution of favours, no prince is tiecl to U u 2 Xuch 350 . ^he Mourners in Zion fuch a form. He beftows of bis royal bounty upon whom be will, without waiting for the deciliou of any court, to afcertain the perfon's title to it In the king- dom of Cbrifl it is otherwife. Noncof the benefits of his purcbafe'are befioued upon any, tiH a fentence of the court of heaven has declared their title to it good and valid in lav/. One reafon of this is, — that we are all, by nature, under a fentence of that court, adjud- ging us to death and mifery. That fentence cannot be reverfed, but by the fame authority that enaded it; and till it be reverfed, we can enjoy no benefit con- neded with eterjial life. But he who has all thefe bleffings to beftow, is the fame to whom all judgment is committed. And he who gave him a commiflioii to give beauty for aihes, and to beftow all fpirilual bleffings upon the mourners in Zion," has likewife in- veiled htm with authoiity to appoint all thofe blef- :fings for them. He firit appoints all for them, by the fentence of their juflification, and then gives al| to them, in agreeablenefs to that fentence. That the paffing of this fentence i§ a part of the bulinefs of Chrill's kingly office, is mamfeft. For, al- though none can forgive fins but God only; yetChrift, being a divine perfon, Yidid power, even when he w-as on earth, tojor^ivcjins. Yea, as this is plainly an ad of judgment, it muft belong to him ; tor the Father judgeth no man ; hut hath commitied all judgment unto the Son *. It is one principal end, for which God has exalted him a Fiince and a Saviour, that he might not only give repentance to Ijrael, but alio the Jorgivenefs ofjins f . it is true, there is fonie difl^erence between the forgivenefs of our fins, and the judical declaration of our title to Ipintual benefits ; but the two are infe- parable, ^ * John V. zz t Aits V.31. Comforted, 351 parable, — being only different parts of one and th^ fame fentence. J unification, according to the doc- trine of our excellent (landards, confifts of two parts. By the one our fins are forgiven, and by the other we are accepted as righteous in the light of God. And the laft of thefe includes our being adjudged to the final poffelFion of all that Chrift purchafed, when he fulfilled that righteoufnefs, which is imputed to us as the ground of our jullification. And, as the two parts of this fentence are infeparable, the fame iiluftrious perfon who grants the forgivenefs of our lin, muft alfo declare and eftabhfh our title to all that he will final- ly beftow. The execution of this fentence, as well as the paf- ling of it, is the work of Chrift. And he begins to execute it the moment that it is paft. Indeed his au- thority to pafs fuch a fentence could avail but little, if, along wdth the judicial authority, God had not given him the power of execution. Vv hen he paid our ran- fom, in his ow^n precious blood,^^ — it was accepted of God, not only as the full payme;it of all our criminal debt, but likewife as the price of all that happinefs which we ihall enjoy, either in time or through eternity. When God raifed up Chrift from the dead and gave him glory, he delivered into his hand all the benefits that he purchafed : to be difpenfed ^y him, as the truftee of .the covenant of grace, to all them for whorti they wTre purchafed. Thus it was, that when he a- fcended on high, he received gifts for men, even for the rebellious alfo, — that God the Lord might dwell among them. And furely, when w^e know that he gave his own life to purchafe thefe benefits for us, \vt can have no reafon to doubt his willingnefs— freely and DD' Tbe Mourners in Zion and fully to beftow them ail upon us, according to his Father's commiffion. V\^e may, therefore, alTuredly conclude, that what- ever is appointed for any of Zion's mourners, by that fentencc which Clirift hath paft in their behalf, will be finally beftowed upon them, without dimunition or embezzlement. Yes, believer, all that is contained in the promife in this text, — and all that is compre- hended in' all the promifes of the covenant of grace is appointed for you by an irreverfible decree of your King. His own hand is to fulfil what his decree has appointed : and he will not defill, till he have com- municated to you all that fulnefs, which the Father hath been pleafed to make to dwell in him. It mull be communicated gradually : and while you continue in this vvorld, you mull content yourfelf with fuch a meafure of it as your fituation and capacity will ad- mit of. But, as there is no authctity that can reverfe his appointment, nor any power that can hinder him to execute it, — you can have no reafon to fear but it fliall be completely executed, in due time. It was for men,-— even for fuch rebellious men as you and I, that he received thefe gifts : and he is faithful in all his Father's houfe. He had not more pleafure in recei- ving them, than he has in giving them to you. It would prove a difappointment of his defign in purcha- fing them, and of God's defign in lodging them in his hands, — an abatement of that fatisfadion which he fhall have, in feeing the travel of his foul, — and a counterading of the unchangeable ccunfels of his Fa- ther's will,— if the weakefl or moft difconfolate of Zion's mourners fhould come fhort of the fmalleft ar- ticle of what he has appointed for them, IV. We Comforted. 353 iV. We are now to conclude with feme Improve- ment of the fubjedl. And we fhali only detain you, till we lay before you the following inferences from what has been faid. 1 . The enemies of religion have no reafon to be prejudiced againft it, on account of the afflicted lot of its profeflbrs, — or of any morofity and dullnefs, Vv'hich they coniider as connected with it. If Chriftians are really dull or raorofe, it is their miftake : none have fuch reafon to be chearful as they have-, amidft all their mourning. But if what you call dulnefs and raorolity is only the cffed of that mourning by which they are dillinguifhed from the reft of the Vv^Orld, — inllead of ftancing at a diftance from religion on that account, it furniflies a good reafon why you fhould choofe and embrace it. This mourning is connected with ever- laiting joy : as the mirth and joy in which you take pleafure, are connected with never ending forrow. Now, the choice lies not between your profperous and merry ftate, and the mourning lot of the Chriftian in this world, merely ; but between thcfe two in their refpedtive connedions. Whether then would you choofe to mourn in afhes for a few days, or call it years, — and then to change your mourning for im- mortal joy, and your afhes for an unfading crovv-n ; — or would you rather dance and caroufe, and revel and proiper at your will, the fhort time you continue here, and then enter upon an eternity of wailing and gnafh- ing of teeth ? Surely, though you are fo fooliih as pradtically to choofe the lait, you cannot have the ef- frontery to avow your choice. 2. On the other hand, the people of God have no reafon to be envious, or to grudg6, on account. of the profperity of the wicked, or the fuccefs that they are permitted 354 The Mourners in Zion permitted to have, in their finful courfes. They may increale, in worldly things, in wealth and richts, til! they have more than heart could wilh ; — while you,- Chriftian, are plagued all the day long, and chaltened every morning. But coniider that their table, through the curfe of God upon them, is a fnare, and their pro- fperity a trap to take them ; while your light and momentary afflidiions work for you a far more exceed- ing, and eternal weight of glory. Snares, and fire, and brimftone, and an horrible temped — belong to them, as the portion of their cup ; but God himfelf is the llrength of your heart, and your portion for ever. Their mourning fliall begin, w^hen the days of your niourning (liail be ended. And the fpirit of heavinefs iliall eternally pofTefs them, with much better reafon than- ever it prevailed in you, — when you fhall be adorned with the crown of a royal prieflhood, and adorned with the garment of praife. Beware, then, of charging God with folly, or fpeaking, to the offence of the ge- neration of his children, as if there were, in the High- eft, no knowledge of things below. Go, with holy Afaph, into the fanduary, and there you fliall fee their end. Cod has fet them on a Ihppery place ; and un- Ids he gives them grace to repent, he will fuddenly call them down, mto irretrievable cieftrudion. 3. See v;hy it is that Chriitians are fo unlike them- felves : or fo difleitnt, in rtiped of their frame and exercife, at one time, irom what they are at another. ' Chrift, according to his commiflion, has appointed them beauty for afhes,-— and all the good things of his covenant, in exchange for all the evils of their natu- ral eitace : And he has begun to execute the appoint- ment; but it is executed only in parc,^— and the reft inuft be accomphfued by degrees. The oil of joy has been Comforted. 355 been poured out upon them, and they wear the gar- ment of praife; but ftill they are fubjed: to mourning, under the prevailing influence of the fpirit of heavi- nefs. Now, Ibmetimes that part difcovers itfelf, and prevails in their exercife, which Chrift has renewed and changed, — and fometimes that which remains in its original ftate. And there are no two things in na- ture fo unlike to one another, as the child of God is to himfelf, according as grace or corruption prevails. 4. Hence alfo it is manifeft, how true the apoftle^s declaration is, that it doth not yet appear what we fljall he. If there is fo much difference between what you are when corruption prevails, and what you are when grace is in exercife, — how immenfe mufl be the difference between what you are during the ilruggle between grace and corruption, and what you fhall be, when corruption fliall be totally abolifhed, and grace it- felf fhall be fwallowed up in glory. From your prefent appearance no idea can be formed of what you fhall be, when the days of your mourning fhall be finally ended ; and you Ihall be made glad, as Ghrill now is, with God's countenance. We need not fpeak of the difference between the blolTom and the ripened fruit, — betw^een the tree in the feed and the tree at its full growth, — between an infant and a man of fuliilature. Thefe are fit emblems of the difference betv/een the gracious principle in you now, and what it will be- come in another world : for all thefe differences are only gradual, and the things compared — are the fame in kind. But here there is neither proportion nor refemblance ; but a diametrical oppoiition between what you are, in your prefent complex Hate, and what you fhall be hereafter. A covering of afnes is not more unlike to a crown of gold. — — When you fee ,fe- X X the 356 '2'be Mourners in Zion the face of the earth, during the winter, bound witli froil, and covered with fnow, — you can, from thence, form no judgment of what it will be when w^armed by an autumnal fun, and covered with a golden harveft. The darknefs of midnight is very unlike the clear Ihining of the fun at noon day. Not lefs unlike is the Chriflian now, to what he will be hereafter. Scarcely is hell itfelf more unlike to heaven. Now he mourns in fackcloth and afhes, oppreft with poverty, loaded with afflidion, groaning under a body of lin and death, — and, in confequence of all this, under the dai- ly and almoil conftant influence of the fpirit of heavi- nefs : but then he fliall be completely beautified with God's falvation, anointed wdth the oil of gladnefs a- mong his fellows, — and clothed with the garment of uncealing praife. Looknotupon us, ye men of the world, becaufe we are black, becaufe the fun of adverfity hath looked upon us: norjudge of ourfuture hopes,by whatyou now fee us to be. It doth iiotyet appear what we /ball he^ — neither to you nor to ourfelves. But this we know^ * — and it is all that we wifh to know for the time, — that when Chrift /hall appear, wejhall he like him; for we Jb all fee him as he is *. 5. See what ample fecurity the Chriltian has for the final enjoyment of all that is here promifed, — and, in- deed, of all that Chrift has purchafed, and all that is contained in that well ordered covenant, which the Father made with him from eternity. When that covenant was made, the oath of God was interpofed, for the fulfilment of all its contents. The obedience and death of Chriii:, by which the condition of the covenant was fulfilled, contain an additional fecurity for the aceomplilhment of all its proraifes. Now all thefe ■* I John iil. 2. Comforted, 557 thefe promifes are in him yea and amen. In view of that deceafe which he has accomphfhed, he has be- queathed to you all that his Father originally promifed to him: and his Teftament is legally confirmed by his death. As if all this had not been enough, he has, by a judicial fentence, declared you entitled to all, and appointed you to be put in full pciTeffion of aU in due time. To all thefe forms of fecurity he has fet his feal, not only in the facraments of baptifm and the Lord's fupper ; but likewife by giving you the Holy Spirit of promife. And will you entertain doubts and fears after all ? What could have been done more, to encourage and confirm your faith ? And how dare un- belief itfelf prefume to queftion the fufticiency of all thefe fecurities united ? 6. See in what manner Chriftians ought to be exer- cifed, on all cccaficns. You v»ill ?iave caufes of mourning, while you continue in this world ^ but fee that your forrow be always of a godly fort. Mourn efpecially for Chrifi, as pierced by your fin. Mourn for the diOioiiour that your fin has done to God, as well as for the miferies that it brings upon y&urfelf. — - But indulge not yourlelf in any fuch mourning as in- fludes fretfulnefs, or repining againfi any of God's difpenfations : even mournful providences fiiall, in a little, prove caufes of joy. Beware of all fuch mourn- ing as proceeds from unbelief, or mifiruil of the pro- mife of God : he is not a man that he fiiould lie, nor the fon of man that he fiiould repent. Let nothing induce you to mourn as they that have no hope; but always rejoice amidfi: your trembling and forrov/ : re- joice in the Lord, and let your fpirit be glad in God your Saviour. Rejoice in Chrifi: Jefus, while you fee that you can have no confidence in the fiefii. Rejoice X X 2 in 558 ^he Mourners in Zion in the promifes of God, while ycu mourn under the prefent teftimcmies of his juft difpleafure. In a word, rejoice evermore, in confideration that Chrift, accor- ding to his Father's commiffion, has akeady appointed your mourning to be turned into dancing, your fack- cloth to be loofed, and you to be girded with giad- iiefs : and in the fure profped: that he will come, in a very little while, to execute his own appointment, — by adually giving you beauty for ajhes, the oil of joy for mournings and the garment of praife for the fpirit ofbeavinefs, 7. To conclude: You may fee here abundant encou- ragement to linners of all denominations, to come to Chrifl by faith, and fo to enter themfeives among the children of Zion, over whom he reigns, notwithiiand- ing all the mourning that falls to their lot in this world. It would be very foolifli to pretend to become followers of Chri(t, without counting the coft : but I am afraid there are many who are difcouraged, and frighted away from the good ways of the Lord, by beginning to count the cofl, and iiopping fhort before they have caft up the account. They hear of aOies and m.ourning, and a fpirit of heavinefs, — but they forget the beauty, the oil of joy, ^lid the garment of praife. They fee that if they will be Chriflians in- deed, they mull lay their account with a life of trou- ble and foirow, of mortification and contempt ; but their views are confined to the prefent world : and while they hope, by continuing in fm, to avoid tem- poral fufterings, — they neither attend to the difmal profptcl, that linners have before them, in another world,— nor to the happy change, that Chrill fliall make, in the condition of his own people. But if you jnake a proper eltimate, taking both worlds into the account, Comforted. 359 account, you will find an infinite balance in favours of Chriitianity. if you were to die like a bcaft, and have no future exifience, — or if you could live always in this world, and never fee death, — theji it would, undoubtedly, be your wifdoni to (land at the greatcil diilance from Chrift and scligion. But die you muft, and that in a very (bort time ; probably much (horter than you are now dreaming of And, after death, you mud: enter upon an eflate of unchangeable hap- pinefs, or of milery that fliall never end. If you will take offence at the crofs of Chrifl, and continue in fin, Vvith a view to avoid fufiering — God may permit you to have fuccefs for a time ; but dreadful are the fuf- ferings, to which you muft be expofed, when your profperity is at an end. Your dwelhng muif be in lopbet^ which God hath ordained of old, — and hath prepared for the king, as well as for finners of inferior nations : the pile whereof is fire and much wood, while the breath of Almighty God, like aftream 9. Chrijlians are Saved, 387 Your juftlfication is wholly of grace. You and all your brethren 2iVQ jujlified freely by bis grace, through the redemption that is in Chrijl Jefus '^^, Nor is it pof- lible for any of mankind to be juftified in any other way. Belxdes the method of Juftification by grace, which is of God's providing, all the ingenuity of devils and men has not been able to devife another, except that which is by the works of the law. And the fcriptures teflify exprefsly, that hy the deeds of the law /hall no flejh he jujlified in God's Jightf. Your own experience proves the truth of this teflimony : you have made trial of the way of works, and have found it utterly impracfticahle. God's law admits of no obedience, as a ground of acceptance with him, that is not abfoluteiy perfed;. Such obedience no linful man can perform : and therefore no man can be accepted for his own obedience. But if we could obey perfedly, who fhall make atonement for the fin that we have already committed ;— -or even for that which is inherent in our nature ? The moft perfedl o- bedience is no more than the precept of the law re- quires; and therefore can give no fatisfadion to its pe- nalty. If a man could perform good works, — beyond what the law requires, and that in proportion to the fin he has committed, there might be fome hope, that God would fuftain the good as a balance for the evil, and give fentence as the one or the other fhould pre- ponderate. But this is impofiible. Nothing that the law requires could come into fuch a reckoning : and nothing that it does not require can ever be confider- ed as good in the fight of God. All works of fupere- rogation, are works of abomination. Thus, if ever any finner is juftified, it muft be freely, and by grace. 3 C 2 Your * Rom. iii. 24. f R^m. iij. jg- 388 The Manner in which Your lanftification is all of grace. This is plain from this apoftle's reafoning, in thele words, ^;zyZ>a// not have dominion over you ^-^ for ye are not under the Jaw, but under grace *. * If you were under the law, * fin might retain its dominion over you ; for the law ' furniflies you with no afliH-ance to fubdue it, — nor * provides any efFedual met'iod for aboliiliing its pow- * er. . But divine grace effedually fubdues iin, in all 'who are^fubjeds of the reign of grace; and there- * fore, your being under grace, is a fufticient fecurity * for your being finally delivered from the dominion " of fin.' To be freed from fin's dominion is to be fandified ; and therefore grace fandifies all that are under it. — I know you are called to purge yourfelves from all filthinefs of the flefh and fpirit, — and to be holy, becaufe the Lord your God is holy. And I know you aim habitually at giving obedience to fuch exhortations ; ftriving to be workers together with <7od in your own fanctification. But you muft be fenfible that all your endeavours would be abortive, if they were not accompanied with his efficacious work- ing, who is the Lord that fanclifieth you. Yea, you ought to know, that even thefe feeble endeavours you never could employ for thi^ purpofe, unlefs divine grace excited and enabled you fo to do. So then, you may fay of this, as Paul fays of his labour in the work bf his office, // is no more /that do it, hut the grace oj God that is with me \. ' Your perfeverance is of grace. If it depended up- on our own free will, whether we come into a ft ate of falvation or not, it mull depend upon the fame free will whether we continue in it or not. And if that ^vere the cafe, no man would either come into it, or continue f Fom, TJ. 14. f I. Cor. xv. 10. Chrijlians are Saved. 389 continue in it an hour. If grace was to bring you in- to fuch a ilate, and then leave you to perfevere of yourfelves, you would immediately fall away. Yea, 1 dare affirm, that if grace had placed you in heaven, when it brought you into union with Chrift, you would quickly have fallen down to hell, if the fame grace had not fecured you againll it. Bat the word of God has given you full affiirance, both that you Ihall perfe- vere, and that your perfeverance fhall be efFedled by the fame gracious hand, that has already quickened you together with Chrift. Vv^hat our Lord himfelf fays is both plain and peremptory to this parpofe : I give unto them eternal life, and they /Jj all never perijjj ; and none ft) all pluck them out of my hand. My Father^ thai gave them me, is greater then all, and none is able to pluck them out of my Fathers hand *. • In a word, your final glorification will be of grace. In that chain of fpiritual benefits, which is mentioned by this apoftle, every one is conneded with another : all come in the fame channel ; and the perfon who enjoys one has full fecuriry for all the relf: Whom he did foreknow them he did predeflinate^ — vohom he did predeflinate, them he, alfo called ; and whom he called, them he alfo jujlified ', arid whom hejuflified, them he alfo glorified ^^ We have feen that predeflination, ef- feduai calhng, and j unification are all the gifts of grace; and therefore fo mull glorification. Whatever noife fome men make in this world about man's free will, and whatever pradical dependence many have upon their fuppofed good works, no mention will be made of either of thefe in the Church trium.phant. The whole fong of the redeemed will tend to the exaltation of free grace. And when the head-fione iliall be brought * John. X- ^%- 29. f Rom. viii. 29. 30, 390 The Manner in which brought forth, by the hand of Zerubbabers glorious antitype, and fet upon the houfe of God, in the com- plete falvatlon of all whom the Father has given him, — the fubPiance of that fliout, with which the arches of heaven iliall eternally refound, ihall be — Grace, grace into it. Not o'^Iy is every part of your falvation — in fomc degree — owing to grace ; all is wholly and folely ow- to it. Grace mull reign in all, and in every part, without a rivah The lead: mixture of human merit fpoils the whole plan. If works have any place, our falvation is no more of grace; otherijsife, the nature of work muft be fo far changed, that it is no more work. And if we allow that it is by grace, it can in no re- fpecl be of works, otherwife grace is no more grace. Thefe two are fo very oppoiite to one another, that they can never be made to coalefce into any mixture. As the man can have no fhare in this falvation, v/ho is not willing to be faved wholly by grace ; fo when any man is faved, he mud give no part of the glory to himfelf, nor to any other creature. Divine grace does ail, gives all, is all in all, and muft eternally bear ail the glory. Prop. II. \^ll Chrijlians are faved through faith* Tlfough God's plan of grace can admit no mixture of legal works, it is no wile adverfe to the ufe of faith, in bringing linners to falvation. On the contrary, it was exprefsly appointed to be through faith, that it might be by grace. So reafons this apoflle : 'Therefore it is of faith, that it might he by grace ; to the end that the promife might be fare to all the Jeed : not to that only which is of the law ; but to that alfo which is of the faith Chrijiians are Sazed. 391 faith of Abraham *. That yoa may have a proper view of the apoftle's meaning, both in this text, and in that now quoted, I mud beg your attention to the few confiderations following: I Ihall not detain you with any large difcuflion of the nature of faith in general ; — as teing the aflent of a rational mind, to any proportion as true, founded upon moral evidence, or upon the teftimony of a- nother. — Neither fliall I infill: upon the various di- viiions and fubdivilions of it. When the tellimony upon which our afTent is founded — is conlidered as the teftimony of a man, our afTent to it is called hu- man faith ; but it is called divine faith when it refis upon a divine tellimony as fuch. — I fay a divine Teftimony as fuch; becaufe, though it be really the teftimony of God, yet if we receive it only as the word of men, we treat it with fhameful in- dignity, and our faith cannot be called divine. — Of that faith that terminafes upon the word of God, va- rious forts are mentioned in fcripture, and among thofe who have written on this fubjed. Temporary faith is that which endures only for a time, and may con- iift with total and final apoftacy. In this fenfe Simon the magician is faid to have believed. Much of the fame nature is hiftorical faith, which gives fuch a fpe- culative alient to the word of God as a man gives to a well attelled hiftory; or fuch a faith as is competent to devils, who believe and tremble. Miraculous faith, or the faith of miracles, is that dependence upon the word and power of Chrift, as was neceffiry to be ex- ercifed, in the primitive times, while the gift of mira- cles continued in the church, both by them ^vho were endued with that gift, and by thofe who were the fub- jedlsof the miracles which were wrought— either by them * Rem, iv. 1 6. 39^ The Manner in which them or by Chrid himfelf. This lad, as well as the other two might take place, where the perfon had no intereil in -falvation : for our Lord himfeli: fpeaks of. fome, who, in the day of hisfecond coming, ihall fay un- to him, Lord, Lord, have we not — in thy name done muTiy mighty works, to whom he /hull protejl, I never knew you^, — But the faith mentioned in the text is that which is infeptirablj conneded with falvation, and therefore is called faving faith. Neither iliail i fpeak, at any length, of the various metaphors which the fcriptures employ, to fet forth the nature and ufe of this faith. -—It is expreft by looking, look unto me, fays GoiX, and heye faved, all ye ends oj the earth f . Becaufe the believing foul fixes its attention upon God, in expedation of the perfor- mance of his word, as the eyes cf a fupplicant are fix- ed upon the perfon from whom he expects an alms. — ■ It is called a coming, as in that palTage, incline your ear and come unto me J : intimating that iinners, who are naturally afar off from God, when they believe are brought near to him ; fo as both to have his image re^ ftored upon them, and to enjoy communion with him. —It i^ compared to eating and drinking, as in that remarkable, exprellion of Chrid, whofo eateth my Jiepj and drinketh my blood hath eternal life ^ and 1 will raife him up at the laji day §. As in eating and drinking a man unites with his food, fo as to receive nouriHiment and fuftenance horn it ;, fo by faith the foul unites with Chrift, and fo improves his furety righteoufnefs, as from it to derive fpiritual notiriihment, and growth in grace — in a word, it is called receiving. j4s many as received hirn^ to them give he power to become the I Jons * Matth. vU. az. f Ifa. xlv. aa- :j: Ifa. iv. 3. ^ John, X. 54. Chrijlians are Saved* 393 fons of God, even to them that believe on his name *• But I apprehend, that this laft is rather a literal, than a metaphorical expreflion of the nature of faving faith. For, This faith properly coniifts in* the aflent and con- fent of the foul to God's gracious word of promife, as exhibiting to us, through Jefus Ghrift, a full and free falvation, with all its appendages. 1 fay, the confent, as well as the alTent of the foul ; — for^ though faith in general is, ftridlly fpeaking, an adl, or habit of the underftanding, — yet this faving faith neceflarily in- cludes the confent of the will, as well as the iimple aflent of the underftanding. This is owing to the nature of the teftimony upon which it refts, and the manner in which it is laid, rather than to the nature of faith itfeif. A mere fpeculative propofition may be credited, without any a6l of the will; becaufe it prefents no objedl for the will to adt upon. But the promife of »God exhibits to us a gracious and highly advantageous ©ffer, — even an offer of Ghrift, and e- ternal life in him. And therefore the promife can- not be believed, unlefs the offer is received with ap- probation. God's Teftimony is not to be received by halves. At the fame time that he promifes us eter- nal life in Ghrift, he affures us that w^e muft be mi* ferable without it, that it can never be attained in a- nother way, — and that, in a way of confenting to be faved by Ghrift, we ftiall inherit all happinefs* And furely it is impoflible to affent to the truth of all this, without confenting to God's plan as good. Hence every genuine believer embraces it with his whole heart, as all his falvation and all his deiire. This faith hath a threefold objed. 1. The dired * 3 G and * Jokn i. 155. 394 ^^^ Manner in which and immediate objedt of faith is the teftimony of God in his word. It cai^reft upon nothing but a thus faith the Lord, And whatever is confirmed by the teftimony of God, it afients to as infalUbly true ; tho* it fhould be contradidted by the teftimonies of men and angels. If objedions arife, againfl the truth of what God has faid, which it cannot anfwer, it tramples them under foot. If reafon feems to contradidt the divine teftimony, it treats reafon itfelf as a liar : well knowing that human reafon may err, and, in its pre- fent corrupt ftate, often does err, — but the word of God cannot be falfe. Even apparent impoflibilities it does not confider as fufficient to balance this teftimony,— knowing that imth God all things are poflible. Be- ing firft fatisfied, that the fcriptures are the word of God, the true believer gives an implicit credit to e- very thing that they contain. He believes the hifta- rical part of fcripture, in oppoiition to all profane hif- tory, where fuch oppofition occurs, which, indeed, is but feldom. And, in oppofition to all the vain theo- ries of conceited philofophers, he underjiands by faith ^ that the worlds were framed by the word of God ; fo that things which are feen were not made of things which do appear *. He believes the threatenings of the word ot God, as did the men of Nineveh -f 3 and hopes to efcape their execution, only in the way that the gofpel exhibits. He believes the dodrines of the word of God, and refclves to continue adhering to them, and contending for them, at all hazards, to his life's end. In a fpecial manner, he beheves the pro- mifes of God, with a perfonal application to himfelf; pleads upon them at the throne of grace, and hopes fof *Heb. 1.3. f Jonahiil. 5] Chrijiians are Saved, 39- for a full accomplifhment of them in due time : like Abraham, who Jlaggered not at the promife through unbelief; but was Jirong in the faith ^ giving glory to God. 2. The next objed of faith is Jefus Chrift, as exhi- bited in the word of God. It confiders the fcriptures as given by Chrift in his prophetical character; and containing his teftiraony concerning the Father. It embraces Chrift himfelf, as offered to the perfon in the word, and fays of him, My beloved is inine, and I am his. It receives him in his w^hole charader, as Prophet, Prieft, and King : and for all the purpofes of a complete falvation. And it confiders Chrift and his righteoufnefs as the fole ground upon which it expedls the accompliftiment of any promife, knowing that all the promifes are yea and amen in him. 3. The laft — or ultimate objed of Faith is God in Chrift, in whom, as making a gracious grant of him- felf to us in his word, every true believer takes up the final reft of his foul. Faith confiders the fcriptures as the w^ord of God, it relies upon his infinite power and faithfulnefs for the accompliftiment of all that they contain. It receives Chrift as the gift of God: and, confidering God as in Chrijl, reconciling the world to himfelf^ it renounces all hope of any comfortable in- tercourfe with God — unlefs through his mediation. It imitates Chrift himfelf, in faying, God is the portion of mine inheritance, and of my cup: and in the en- joyment of God alone it looks for all happinefs. In a word, it makes a folemn dedication of the perfon to God and his fervice. This aflertion may feem ftrange to fome; as faith has been faid to be a receiving and not a giving grace: But as the promife of Godfecures — that every Chriftian fhall make fuch a dedication 3 C 2 of 39^ ^^^ Manner in which of^ himfelf, -t is impoflible to believe that promife, M'ithout confenting to that dedication. As we conii- der God as our God, becaufe he has gracioullj called himf'^'lfby this name; fo we mnfl confider ourfclves as his people, on the credit of the fame infallible te'li- mony, He has faid, I will he to them a God, and they Jhallhe to me a people : And it is the bufinefs of faith to reply, Be ir our God, and we are the people of his pajlure, and thejheep oj his hand. This, which we call faving faith, differs from jufti- fying faith no otherwife than as the whole differs from a part. That faith by which a finner is juflified in the fight of God, is, properly fpeaking, that adl of faving faith by which a perfon lays hold of Chrifl's righteoufnefs, and improves it as the ground of his clain for pardon of fin, and acceptance in the fight of God But faving faith receives and refls upon Chrift^ and upon the promife of God through him, for a whole and complete falvation. This faith is of fuch absolute neceffity, that none of mankind can ever be faved without it. The fum and fubflance of that gofpel which we are command- ed to preach to every human creature — -is. He that believeth and is baptized, Jhall he faved : and he that helieveth not, even though he be baptized, /Ball he damned. Not only mufi final damnation be the lot of all who hear the gofpel-— -and i^efufe to believe it, but likewife of all who never heard the gofpel, and therefore cannot believe it; unlefs God fleps out of his ordinary way, and works in them the grace of faith without the external means : for how /hall they believe in him oj whom they have not heard? IS! either is it enough th .t a man have a general belief that the gofpel is true, or that Chriilianity is the religion of God ! Cbrijiians are Saved, 3g% God : for this the devils believe and tremble. Nor is it poffible that fuch a kind of faith can have better ef- fedls upon men, than it has upon devils themfelves. This, indeed, is all the faith that devils can ratiorally exercife ; for, while they know the goipel to be true they likevfife knovi^ to their unfpeakable horror, that they have neither part nor lot in this matter. But to men of all denominations is the gofpel call direded, and the promife made : men, therefore, ought to re- ceive it as the word of God to them, livery one rauft make a perfrnal appropriation of it to hirnfelf : and trull in the faithfulnefs of God, for an accomplidi- ment of all to hirnfelf in particular"*; and, in this way, hope for a complete falvation. When the text fays, that we are faved through faith, the meaning is not, that faith is, in any proper fenfe, the caufe of our falvation. The efficient caufe of it — it cannot be; for it is of the nature of this grace to renounce all hope of falvation, unlefs from the powerful hand of the Lord Jehovah. Neither is there any merit in faith, conlidered as our acl, to pro- cure our falvation, or any part of it: nor has God any more refpedt to it, in this view, than to any other ad of obedience. Faith is not the condition of the co- venant of grace, or of our title to falvation. If it were, our fituation would be deplorable ; for we are- as unable to bcheve as we are to obey the whole law. This covenant, as made with us, is free and uncondi- tional. Our falvation was purchafed by no other ran- fom than the precious blood of Chrifl. It is the na- ture of faith to renounce all merit in itfelf, and in e- very thing elle about the perfon in whom it dwells: and to depend iolely upon that righteoulnefs which . God imputeth without works, if any man looks to obtain 39^ ^^^ Manner in which obtain falvation, or any good thing from the hand of God on account of his faith, he fubftitutes faith in the- place of its obje6t : and abufes it, in the fame manner as the Jews did the ceremonies of the Mofaic law ; when, inftead of being led by them to Chrift their antitype, they vainly expected to be juflified by the bare obfervance of the ceremonies themfelves. Such a man really feeks righteoufnefs and falvation, not by faith, — but as it were by the works of the law. Yet this faith is fo neceffarily connedled with falva- tion, that neither can any man be faved without faith, nor can any who has it come fhort of falvation. Thus faith is a pledge of falvation, and by giving the one, God gives his people fecurity for the other. Faith is an appointed mean of falvation ; yea, it is a leading branch of falvation : and he who begins to fave us, by implanting in us this grace, will not fail to perfedt his work in due time. Faith and falvation are connect- ed, as a man's entering into a houfe is conneded with his dw^elling in it : or as a man's accepting a gift, is connected with his poirelling it. The gift of God to us is eternal life. By faith we lay hold on that gift, and our final falvation is our continuing to poflefs it for ever^ In a word, they are conneded, as a man's ta- king infecffment of an inheritance is conneded with his being confidered in law as the rightful proprietor of it. But, though fuch an infeoifment is neceflary, whe- ther a man has purchafed an ellate, or fucceeds to it upon the de^th of the former proprietor, — no rational peifon will imagine that his taking infeoffment will ftand for the payment of the purchafe money, — or, that by a mere infeoffment, he can become the right- ful proprietor of another man's eftate, without either purchafe Chrijlians are SaUed» 3991 purchafe or conveyance. — By faith we take infeofF- ment of the heavenly inheritance, and all its appurte- nances : but we could have no right to do fo, if it had not been previoufly made ours, by God's gracious deed of gift, declared in his word of promife : nor could a con- veyance have been made of it to us by promife, if Chriil: had not paid the price of it, in his own blood. — Therefore, as a man's in feoffment muft bear a refer- ence, both to the price paid for his inheritance, and to the deed of conveyance given him by the former pro- prietor; fo miift our faith have a refped:, both to the ranfom of our falvation, as paid by Chrift in our name, and to the promife of God, as the charter of convey- ance, by which it is made over to us. Neither the purchafe of Chrift nor the promife of God, nor both thefe together, — can make the inheritance really and legally ours, without faith ; becaufe our right cannot be complete without pofleffion : But if either of thefe were wanting, we could have no right to take poflef- fion ; and therefore our faith would be vicious intro- itiiflion. This method of faving finners through faith, is moft exacSlly calculated for promoting the honour of divine grace. Had God required the fmalleft thing to be done by us, in order to found our tittle to falvation, — that fmall thing would have been meritorious, in the fame manner as Adam's obedience would have been by the covenant of works : — and in the fame degree too, Adam's obedience could not have been merito- rious, in a itridl and proper fenfe: he had nothing to give to God that was properly his own, — nothing that was not due to God antecedently to the making of the covenant, — nor any thing that bore the molt diftant proportion to what he was to receive. But as the co- venant 390 The manner in which venant of A^^orks gave merit ^o Adam's oberiience ; fd a fimilar covenant, — had fuch a covenant been made, would have given a fimilar merit to any thing that God had been pleafed to make the condition of it. Bence there would have been no more grace in fuch a tranfadlion, than in the covenant of works itfelf. — - On the other hand, God could not deal with us as ra- tional creatures, had he given us falvation without or againft our cofifent. To force it upon us agairill oar will had been to make us miferable : and to fave us "without our knowledge, or without alking our confent, had been to deal with us like beads, that can neither be objeds of grace, nor fubjeds of moral governmenti — INow, as it is by faith that we give our confent to God's method of falvation ;'^and as it is the nature of faith to renounce all merit, both in itfelf and in the perfon in whom it dwells, and to acknowledge divine grace in all tiiat we receive, it is manifeft^ that it was not only fit but necelTary, that if we were to be faved by grace, it Ihouid be through faith. So reafons the Spirit of God,-^] bet'ef ore it is of faith, that it might be hy grace ; to the end that the promije might be Jure to all the feed ^ . Prop. IIL That faith by which Chriflans are faved is not of themfelves. Jn whatever fcnfe the expreffion be underliocd,tbis propofition will be found true. And every real Chriftian will be ready to admit the truth of it, with regard to himfelf in particular. it is Lot of tliLiiiielves, as a natural ingredient in their conftituncri. Faith, in general, may be called a natural habit, as love is a natural afFedion. And human nature never fubfilted^ either in faint or fin-* a ner '* Rom. iv. i6. Chrijlians are Saved. 401 iier, without the one or the other. But all the habits and aifedlions of the foul, in our natural eftate, are perverted and corrupted. As it is natural for us to love v/hat we (hould hate, and to hate what w^e ought to love ; fo it is equally natural for us to believe lies and liars, and to refufe to give credit to the God of truth. Thus divine love and divine faith are alike flrangers in our frame, as defcendants of the firft A- dam. The defcription given of the people of Ifrael, . by the Spirit of God, is equally apphcable to all man- kind, while continuing in a natural eftate. They are a very froward generation^ children in whom is no Jaith *. — it is not of themfelves, as its efficient caufe. Neither themfelves nor any other creature can implant it in them ', for 710 man can come to Chrift, except the Father who fent Chrift draw him, Nei-" ther, after the habit is implanted, can they exercife it of themfelves. Hence the prevalence of unbelief in the beft of the people of God, and their frequent mourning and difcouragement,ariiing from that fource. — it is not of themfelves meritorioufly; for this gift of God is as far above any price that we can pay for it, as all the other gifts of divine grace are. And in the beftowing of it, he is fo far from being influenced by any previous qualifications in the perfon receiving it, that he often beftows it upon the chief of finners, while they whom men would confider as the molt worthy characters are left to periih in their un belief. — It is not of themfelves, as being acquired by tjeir own induftry ; or by the ufe of any natural means. Moral fualion can never produce it : nor is it pollibie that any thing lefs than the power of God can dilpofe any perfon to it. The moil cogent realons may be ^ 3 I) adduced, * Deut xxiii. »o. ifoi' The Manner in which adduced, for the exercife of faith in God ; for nothing can be more -our reafonable fervice. Stronger argu- ments cannot be ufed, to perfuade us to any thing, than thofe that are fuggefted in the word of God, to induce us to believe. But thefe arguments will be ufed in vain, not only by men, but even by the Spirit of God himfelf, while he deals with the perfon in a way of moral fualion only. Divine power mud be exerted, before any man can either be made willing or able to believe. Even the means which God him- felf has ihflituted, and which he ufually employs, in bringing men to believe, muft owe their efficacy to the co-operation of almighty power. Hence the fame gofpel, which to fome is the favour of life unto life, is the favour of death unto death in others. And they who profit leaft by the gofpel, are often the perfons who are moft capable to feel the ilrength of an argu- ment, and adl moil agreeably to reafon, in the com- mon affairs of life. Never will the goi^^^l report be believed, unlefs where the arm of the Lord is reveal- ed. 1 know it- is objected againft this dodrine, that ' God * has not only commanded us exprefsly to believe, * but alfo thredtens to punifh us with eternal damna- * tion if we believe not : But how,' fay our adver- faries, * can it confifl: either with thejuilice or good- ' nefs of God, to require us, under fuch a penalty, to ' do that which he knows we cannot do?'— In anfwer to this, the following coniiderations are fuggelted. ill, If we are aflured, by the word of God, that he does re- quire us to believe, and that on pain of damnation,— and, at the fame time, affured that this faith is not of ourfelves, — we may likewife be afluredthat this is not inconfiftent with any perfedion of God : and that its appearing . Cbrijlians are Saved, 403 appearing fo to men — is owing to the imperfedlion 01 their knowledge, and to the corruption of their rational faculties: for God cannot deny hinifelf. — idly, This fame objedlion will apply, with equal force, againft e- very precept of the moral law. The wrath of God is revealed from Heaven, againfl every breach of the di- vine law: and yet the fcriptures afTure us, and experi- ence confirms their teftimony, that we can keep, no commandment of God perfedlly; nor even perform any one duty acceptably without divine afliftance. — 3dly, That law whereby faith itfelf, as well as every o- ther duty, is required] was given to mankind, when they had fufficient power given them to obey it in e- very article : and furely no man will alTert that God was under any obligation to abolifh his own law, be- caufe we, by our own fault, loft our power to obey it. What creditor thinks himfelf obliged to cancel his bond, when his debtor becomes infolvent ? — 4thly, We are rational creatures : and our want of ability to obey this, and every other command of God, is owing to a perverfe bias in our nature, a iliameful propenlity to tranfgrefs. Now, if any man was indeed before an earthly judge, for the crime of murder, and ihould plead that he could not avoid it ; becaufe he had, in his conftitution, fuch a propenlity to fhed blood, that he could not meet a man in the ftreets, v;ithout plung- ing his fwovd in his bowels ; — would the judge acquit him on that account ? Would it not rather be a fuf- ficient reafon for his ridding fociety of fuch a monfler, by executing the law of his country upon. him ? And is not a fimilar procedure, againft obftinate unbelievers equally juft and reafonable in the great Judge of all the earth? — 5thly, At the lame time that God calls and commands us to believe, he gracioully promifes that 3 D 2 alTiftance 404 27^^ Manner in which affiftance which i? neceflkry to enable us tobelieve ; yea, his helping hand is ilretched out for that effecV. His call is the vehicle, by which the necelTciry help is conveyed : and if we obey not the call, it is becaufe we refufe the help exhibited. Where it is not refu- fed, his grace becomes fufficient for us, and we are enabled to comply with his call. Thus faith cometh by hearing, as hearing comes 7^/ the word of God, This leads us to Prop. IV. That faith by which Chriilians are faved, is the free and unmerited gift of God. — Upon this we fliall not need to inliit, after what has been faid, — This habit is implanted in every Chriftian, by the Holy Glioft, in the day of efFedual calhng. Then, as an inlpired apoftle exprefles it, it is graven them, in the behalf of Chriji, to believe'^, 'I'he gradual in- creafe of it is aifo the work of God : had it been of themfeives, the difciples had made an unreafonable requell, when they faid unto their Lord, increafe our faith -f . This gift ib bellowed in the fame free and gracious manner as every other branch of falvation: and it comes in the fame channel with all the reft. If any man lack faith, let him alk it of God : and if any man has attained it, let him never impute to himfeif nor to any creature, that happy diftindtion that divine grace has made between him and the unbelieving world around him : for, whatever the modern perver- ters of the gofpel of Ghriil may teach you, — or what- ever the natural pride of your heart may incline you to believe, — you may reft aflured that there is no faith by which you can be faved, that is not the gift of God* We 5 I*^i^^' *• 29- t Luke xvil. 5, Cbrijlia?is are Saved. 405 We come now to conclude with fome Improve- ment of the fubjed. And from -what has been fiid we may learn, 1. What is the true fpring of all that oppolition, which, in all ages, has been made to the doctrine of falvation by divine grace. Satan, that arch-enemy both to God and man, very well knows, that neither can God be fo much glorified by any other me^ns, as by faving linners in a way of fovereign grace, — nar can any of mankind be faved in another way. He knows that there is in human nature, in its prefent corrupt ftate, a principle of pride and felfiihnefs, that prevents our being fatisfied with all the happinefs of falvation, unlefs we likewife have all the glory ; or a great part of it at leaft. Of this corrupt principle Sa- tan avails himfelf : and, knowing how eafy it is to per- fuade men of the truth of that which they wiili to find true, he has in all ages endeavoured to make them believe, that they may be faved, in a way more honourable to themfelves, and thus to bring the way of falvation by divine grace into difrepute. When he finds a man bearing the chara6ler of a public teacher in the Church, who continues under the reigning power of this felfi& principle ; as, alas ! X.00 many public teachers do, — and can prevail with hi;a to believe his fuggeftions on this head, fuch a man be- comes a fit tool in his hand for propagating thefe fug- geftions among mankind* Thus, as the preachers of the gofpel have always been workers together with God, in bringing fouls to happinefs ^ io legal teachers are workers together with Satan, in leading them 0:1 blindfold to deftrudlion. 2. liow jultly this apoftle fpeaks 'of that doflrin^^ which encourages men to feek righteoufnefs, as it were, by 4o6 The Manner in which by the works of the law, as being another go/pel, which yet is not another ; but a perveiTion of the gof- pel of Chriji^ , \\. is another gofpel ; for, tho' it may be called the gcfpel, by thofe who publifli, and by thofe who favour it,-— it is a.fcheme totally different from tlie gofpel of Chrift, and diametrically oppofite to it. Chrift's gofpel is calculated to promote the ho- nour of divine grace, to humble the haughtinefs of man, and lay his pride in the duil, that the Lord alone may be exalted. But the tendency of tlieir dod:rihe is, to exclude all exercife of grace in our falvation, to exalt the pride of man, and caft a vail over the glory of all the perfedions of God, that fliine in the face of Jefus Chrift. By the firfl all boafling is excluded : and by the other fomething is left to every man, where- of he may glory, if not before God, at lead, inlhe light of fellow- creatures.~Yet their fcheme is not fo entirely another, as to agree in nothing with the gof- pel of Chrilf. Satan is not fo foolifh as to attempt impof.ng upon manidnd a fyftem containing ndthing but falfhood. Many precious truths are blended with the fyilem of error^ and moral duties are inculcated, with a (liew^ of zeal and love to holinefs. Yea, fome- times attempts ar,e made to mix grace arid works to- gether, the merits of Chrift are blended or conjoined with our own righteoufnefs. But all fuch attempts are vain. Iron and clay will much fooner unite than thefe two oppofite fyilems. Either we mult be faved wholly by grace, or wholly by the works of the law. Grace and works muil change their natures refpedive- ly, belore they can both have place in the falvation of any fu;ncr. — Moreover, this leged fcheme is not ano- ther goipcl; for it is no golpei at all. Ihe tidings that * Gal. i. 5, 6. Chfiftians are Saved* 407 that it brings to mankind are not good. The method of obtaining happinefs whieh it recommends is abfo- liitely impradicable* Its crafty author well knows, that by it no man can be fared : and his whole defign, in; propagating.it, is to pervert the gofpel of Chriit, and fo to prevent its havhig effedl, for bringing men to falvation in God's way. 3. See the true import of that memorable exhorta- tion— givfen by Paul and Silas to the jailor at Philip- pi : Believe in the Lord Jefus Chnft, and thou /bah be faved *. This has been confidered by fome, a? ex- preffive of the tenor of the covenant of grace, and as ' a proof that faith is the condition of that covenant. But nothing is further from the true fenfe of that text of fcripture. Neither faith nor any other acl of ours can be the condition of that covenant. It was made from eternity, between God the Father and God the Son. All the ftipulations of it were to be performed by one ox, other of thefe adorable perfons : and no- thing was left for us to do, in order to our being in- ^texefted in its promifes. If faith were the condition cpf the covenant, our title to the promifes could never be made.out j for we caa no more believe in Chriit of ourfelves, than we can fulfil the whole law. Befides, jfaith belongs to the promiflbry part of the covenant : ji| 4s. the gift oi God; and how can one gift be the ., foundation. of our claim to another? It is true, the jai- lor's queilion was, What (hall I do to be iaved. And XiO wonder that fuch a man as he was, fliould have no idea of any way to obtain falvation but by doing. But this is no evidence that the apoftles meant to en- courage him to feek fal\;ation in that way. Their (1^^ ^ A-fls xvi. 31. 40 8 The manner in which fign was to point out to him a method of being faved, quite different from that which he thought of: not bj doing, but by depending folely upon the doing and fuffering of another. It is as if they had faid, — * We ' do not wonder to hear you fpeak of being fcived by * doing. It is fo natural to fallen men to feek happi- * nefs in the way of the covenant of works, that even * they who enjoy the benefit of divine revelation can- * not be weaned froin it, without the interpoiition of * the power of God. But we mult tell you, that nei» * ther you nor any of mankind can ever be faved in ' that way. Unlefs you could do all that God's law * requires, your doing can procure you nothing that is * good from God's hand. But the Lord Jefus Chriil, * whom we preach, has not only done all that the law * required, but alfo fuffered its whole penalty : and all * this in the room and place of fuch linners as you are. * That perfect righteoufnefs which he wrought out, * we freely offer to you, in the name of God. Receive * it therefore, and depend upon it as the fole ground * of your title to falvation ; and in this way you (lidl * be faved from all fin, as well as from all mifery, fa- * ved to complete holincfs, as well as to perfed: happi- * nefs, without doing any thing at all yourfelf, — to " procure your title to falvation.' 4. We may fee, from this fubjed, much ground for mourning and humiliation before God, and that on many accounts. — ^^What mournful prevalence of lega- lity, both in dodrine and pradlice, obtains among us? Bow abominable this fin is in the fight of God, ap^ pears from his dealings with his ancient people. On account of their idolatry, he punifiied them with a captivity of feventy years; but for their legality and unbelief, he difperfed them among the nations,— -put 3 a bill Chrijlians are Saved, 409 a bill of divorcement into their hand, a:nd left their houfe unto them defolate. — How many are fadly and ruinoufly miftaken about the natare of that faith by which we are faved ? Some laugh at the perfonal ap- propriation of faith, and are not afhamed to tell the world that they widi for no other faith than what de- vils have. Some deny that alTurance which is in faith; and confequently, mufl fatisfy themlelves with that general and doubtfome faith, which has been abjured as one of the abominations of popery. And many, who yet call themfelves Chriftians — know not what faith is. — How few are there among us, who really believe the gofpel report? Infidelity, deifm, and fcep- ticifm abound, even amidft the clear (hining of gofpel light. Many fatisfy themfelves with a fpeculative perfuafion of the truth of the gofpel, continuing, like Simon the magician, in the gall ofhitternefs, and bond Df iniquity. Few ever had their hearts truly opened, to receive and attend to the things that are fpoken to us ir; the gofpel. And how fadly does unbelief pre- vail, even among thofe w'lom God has favoured with the gift of faith ? — How few of thofe who prof els to believe in Chrift, are duly concerned to confefs him before men, to keep the word of his patience, and to itand up in defence of his truths and ways? Yea, how many turn their back upon their profelFion, in whole or in part, for very ilender caufes, or for no caufe at all? — How many pretend to believe in Ciirilt, and yet content themfelves with the lealt part of that falva- tion which the gofpel brings to hand ? Salvation from mifery every rational creature mull deiire; but how few are there who really wiili to be faved from fin? Such are (Irangers both to faith and falvation; for Chrid is not divided : and they who receive him not ■^ 3 E a 4^0 ^he Manner in which as a King, to fave them from iin, fhall never be faved from wrath by his Prieftly office In a word, how few of thofe who expe6i to be faved by grace, and through faith, are duly concerned to juftify their faith by their works, and to bring forth the fruits of \ioYu nefs in their hfe and converfation ? 5. What you have heard from this fubjedt may af- fifl you in the neceflary duty of felf-exami nation. If you have obtained the gift of faith, you are in a llatc of falvation ; but if not, you are .hitherto under a fen- tence of condemnation : And it concerns you much to know which of thefe is your condition. If you are a believer, and in a faved ftate — You have feen your abfolute need of falvation : Your confcience has been awakened, and you have been made to cry out, like the jailor mentioned above, What fliall I do to be fa- ved ? — You have feen the impoffibility of being faved otherways than by grace: The way of works you have tried, and have found it utterly impracticable to you, as well as unacceptable to God : and, convinced that you have no merit of your own, you are reconci- led to be faved by the blood and righteoufnefs of Chrift, without the works of the law. — You have got luch a view of the glory of divine grace, as reigning thro' this righteoufnefs, unto eternal life, as has recon- ciled you to the whole plan of falvation by grace, and difpofed you to fay of the covenant of grace, — this is all 7ny falvation, and it is all my dejtre. — ^You have feen that faith is not of yourfelf: and have felt, that it muft be the gift of God. You know from experi- ence, that the evil heart of unbelief can only be fub- dued, and the grace of faith implanted, by the power of the Holy Ghoft.— Not fatisfied with any evidence you may have, that you have believed heretofore, you will Chrijlians are Saved, 411 will be concerned — now to believe, — and concerned that the life you live in the fleili, during all the time of your continuance in this world, fhould be by faith of tiie Son of God. — Your faith neither reds upon the promiie of God without Chrift, nor upon Chrift with- out the promlfe, — nor upon the mercy of God with- out refpedl to both: but relying, with confidence, up- on the teftiinony of God who cannot he, joined with the merits of Jefus Chrift, it claims an intereft in God himfelf, as the portion of your inheritance, and of your cup : And the happinefs that you deiire and expect, confifts in the final enjoyment of him. 6. The fubjedl affords ample confolation to all true believers. You have received from God the gift of faith. This is a fure pledge that, in due time, he will beftow upon you every other gift connedled with fal- vation. You not only have full fecurity that you ihall be faved at laft, — you are already faved in the Lord, and have an intereft unahenable — in all that bdongs to falvation. You have an intereft in Chrift the Sa- viour, and are fo united to hitu, that nothing fhall e- ver feparate you from him or from his love. — You have an intereft in the covenant of grace ; and what- ever is contained in that covenant, or fecured by the promifes of it, you may confider the whole as your own. — You have an intereft in the God of grace, and have his promife and oath to rely upon, — -that his gra- cious kindnefs Jhall never depart from you, nor the covenant of \{\% peace he removed. And, though you may be fubjed to various trials and afflidions, while you continue here, you may comfort yourfelf un- der them all, with the happy aiTurance, — that the day of your complete falvation draweth near. He that has given grace — will give glory : and it is but a few 3 E 2 years 4 1 2 l^he Manner in 'which years at rnoft, — perhaps but a few hours, when you fhall receive the end of your faith, and be put in pof- feflion of an inheritance incorruptihle^ and undefiled, and that fadeth not away But, 7. It fpeaks correfponding terror to all habitual un- believers. How dreadful, O finner, is your condition! You have no intereft in the covenant of grace ; but are Hill under that broken covenant, which fpeaks nothing but curfes to every one that continueth not in all things written in the la\y to do thein. You have no intereft in ilie Saviour: and though you have apen accefs to him, and perhaps make a flaming profeffion of zeal for him, if you live and die in your unbelief, he will proteil unto you, in the day of his fecond coming, / ne^'oer kneiv you. — You have no interll in the God of falvation; and tKerefore, whatever you may dream to the contrary, you are a ftranger to all foHd happi- nefs in this world, and muft continue fo iq the v/orld to come, uniefs a faving change is wrought about you. — inflead of being in a (late of falvation, you tire con- demned already, and the wrath of God ahideth on you. Your fentence is paft in heaven, condemning you to eternal death and mifery ; and no creature has power to revi*rfe it> neither will ever God himfelf reverfe it, unleTs you believe.— -To crown all, the day of your e- ternal damnation draweth near, death, you fee, is ma- king daily ravages around you. And none can tell how Ibon your day may come. Perhaps a few mo- ments may place you beyond all reach of the means of grace, and fo beyond all hope of falvation. In the fame ftate in which death finds you — mull you ap- pear before the judgment-feat of Chrift: and how will you bear to hear your doom pronounced by the mouth of the Saviour himfelf, in thefe terrible word?, depart " Jrom Chrijlians are Saved, 41 3 frojn me, ye curjed, into everlafting fire, prepared for the devil and his angels 1 — But, dreadful as your con- dition is, it is not defperate ; — for, 8. Tiiis fabjedt points out the duty of all that hear the gofpel, whether faints or iinners. — As to you, fin- ner, let me exhort you, in the words of Paul and Si- las to the Jailor, believe in the Lord Jefus Cbrift, and thou Jh ah he faved. For whatever you are, or what- ever you have been, — however long you have conti- nued in fin, or however atrocious the fins you have committed, unto you is the word of this falvation fent. A free pardon of all your fin, through the righteouf^ nefs of Jefus Chriil, is prefently in your offer. This (liall be to you the beginning of falvation. And all the other blefllngs of falvation fliall follow in their pro- per order. Say not, * alas I I cannot believe : you * have told me that the faith you require is notof my- ' felf, but muft be the gift of God : why then exhort * me to believe ? Is not this to require an impoflibiii- ' ty ?' Were the gofpel, which we preach, the word of men only, your objedion- would be juft. But it is God who calls and exhorts you by us, and he can eafily give efficacy to his own word. It is by means of this wor4 that he conveys the gift of faith : and we mufi: publifh the word, in hopes that he will make it effedual, by the concurring operation of of his Holy Spirit. As Ezekiel prophecied to dry bones, — and, while he prophecied, the Spirit of God entered into them, and made them to live ; fo muft we call and exhort finners, who are dead in trefpafles and fins, to awake, and arife from the dead, and believe and be faved : and while we do fo, you have reafon, as well as we have, to exped a day of power to enable you to hear and comply with the exhortation. But when this 414 ^^^ Manner in which ^ Sec, this power comes along with the word, you alio will be adive on your part, aiming at flretching forth the hand that you feel to be withered ; knowing that he who calls for it has alfo promifed you grace to do ito ' — 7 hey /Ij all truft in the name of the Lord ^ and Jiay them/elves upon their God . Ye that arc believers in Chrift, continue in the ex- ercife of faith — Live by faith. Walk by faith, and not by fight. The more regularly your faith is exer- cifed, the more comfort will you have under afflidion, the more pleafure will you have in your work, the more fuccefs in your fpiritual warfare ; you will make the greater progrefs in the way of holinefs, and the more joy and peace will you find in believing. There is nothing lb dilhonouring to God, nor fo prejudicial to your own foul as unbelief: nothing by which you may fo much gratify your fj^.iritual enemies, orib much im- pede your own falvation. — Be ever on your guard a- gainft legality, as well as unbelief. Remember that your falvation is wholly of grace. Trult in the riches of divine grace, when you are m^ofl fenfible of your own unworthinefs. And whatever you enjoy, and whatever you hope for — Whatever you do in God's fervice, and whatever any creature is made inftru- mental in doing tor yoUj let divine grace have all the glory. SERMON SERMON XIL ne Iiifluence of Faith upon the ChriHians Walk. 2 Cor. t. 7. We walk hy Faith, not by Sight. S it is through faith that we are faved, fo faith is of peculiar ufe, in our progrefs through this wil- dernefs, till we come to the final pofTeflion of falvation. Without faith it is impoffible to pleafe God. And therefore every perfon whofe life and pradice is a- greeable to the will of God, mufl: live and walk under its influepce. Its exercife, in the Chriftian,is notcon- flant or uninterrupted : neither, when it is ex^rcifed, is it always perceived, either by himfelf or others. But it forms his character : it regulates his deportment ; and is the living principle by which every adion is produced, that truly correfponds to his charader and profeilion. Thus, v^hat Paul here fays of himfelf and his fellow-labourers, is, in fome degree, applicable to all the difciples of the fame Mafter, They all walk by faith and not hyjlght. After Paul had been conftrained to leave Ephefus, on account of the tumult raifed by Demetrius and his craftfmen, he went to Troas, and from thence pafTed over into Macedonia, where he met with Titus, whom' he had fent to Corinth fome time before. Having been 4 1 6 ' The Influence of Fa ith been informed by him, of the efied: produced upofi the Chriftians in that city, by the former epiille which he had written to them — He wrote this fecond letter to them, about a year after the othet,— to illuftrate fome things in it, further to vindicate his own office and charadler, and to give them necelTary directions, concerning the inceftuous perfan, the colledlion for the faints, and various other matters. As his beloved Timothy was then with him, he affociated him with himfelf in the writing of it : which may be the true reafon why he fo frequently fpeaks of himfelf in the plural number ; whereas, in the preceding epiftle, as well as in that to the Romans, he, for the mod part, ufes the fingular. Having, in the clofe of the preceding chapter, fpoken of that bleffed hope, by which they were fup- ported under all their fufferings, Paul and Timothy continue to illuftrate the fame fubjedl, in the firft part of this. To this purpofe Vv^e are informed, in the firft verfe, of the happy change which they expected, and which every Chriftian may expedl, when enemies have done their worft, and when we have fuftered all that we can fuffer in the prefent world. The frail bodies, in which our fouls now dwell, as in a moveable tabernacle, ihall, indeed, be diflblved, and return to the earth from whence they were taken : but we (liall rot be left without a dwelling-place ; for v/e already have a fure intereft in a better houfe, — not made by the hands of men, but budded by God himfelf, — not fituated on the earth, but in heaven, where Chrift is, — and not liable to decay or diifolution, like the other, but of eternal duration. And to the pofteftion of this houle we flrall enter the moment that we are diiloged from the other. 2 In upon the Chrijlian' s Walk. 417 In the next three verfes we are inforni'^d, how they were exerciled, and how we fliould be exercifed, in relation to this eternal houie. While in this taber- nacle, we mud* lay our account with a burden of in- dwelling corruption, as well as a burden offufle rings. Under thefe burdens we may groan, earneltl/ defiring the pofTeilion of our heavenly houfe. The objed of this defire muft not be the dilTolution of this tabernacle: to defire to die is againll human nature, which muft always fhrink at the profpedl of its own diffohition. But though we confider death as an evil, it is an evil fo trifling, in comparifon of the good to which it leads, that a Chriftian may cheerfully fubmit to it, in the profpedl of entering home to that houfe which is the real objed of his defire. . In the fifth verfe, we are told in what manner they were brought to this exercife. We have heard of men wifiiing for death, that they might efcape from thofe miferies to which they were fubjed, — or which they forefaw they muft fuffer, if they had continued in life: This may be accounted for on the principles of corrupt nature. We have known fome put an end to their own fife, without any vifible caufe : This, tho' contrary to reafon and to nature, may be accounted for by their being deprived of the full exercife of reafon, or given up to the power of Satan. But to deiire to die, or e- ven to fubmit with cheerfulnefs to death, from an af- furance of eternal happinefs after it, is wdiat n6 man ever attained under the influence of natural principles, or in the mere exercife of natural powers. — Wiiat is it then, Paul, that raifes you fo far above the common level of mankinxi; and produces in you, that foperna- tural defire of which you fpeak ? * It is produced by ■ the power and grace of God. He has given us, in * 3 F » his 4 1 8 'ihe Influence of Faith * his gracious promife, that objedlive fecurity of eter- ' nal happinefs, upon which our expedations are built. * It is he who enables us to depend upon that fecurity; ' and fo produces in us — that fubjedive affurance of * which we fpeak. Yea, it is he who implants in us ' that defire of being clothed uoon with our heavenly * houfe, which triumphs over the fear of death, and re- * conciles us to difiblution. And he affords us the * ftrongeft encouragement to hope for the gratification ^ of this dtfire, in that he hath given us his Holy Spirit, * who not only prepares us for the happinefs of the e- * ternal world, but is himfelf an earned and pledge of * that happinefs ; in regard that he is given to none * but thofe who fhall finally pofTefs it.' In the fixth and eighth verfes, we are informed what influence this defire, and this affurance, ha4 upon their manner of bearing thofe fufferings, to which they were expofed — in the fulfilment of their miniftry. * ^y ' this means it is,' would they fay, ' that we are infpi- * red, with fuch a degree of holy courage, boldnefs and * confidence, as to meet, with refignation and compo- * fure, all the fufferings to which we are expofed : yea, * and to defpife all that our perfecutors can do againft * us. We know — the worfl they can do is to diflodge * us from this earthly tabernacle: We know, that while- * we continue in it, we are nectfFarily abient from our * exalted Lord and Redeemer, whole bleffed company * we hope to enjoj in our heavenly houie ; and there- * fore we are cheerfully wiUing, whenever it llialipleafe « God fo to order it,- — yea, ii it were left to our own * determination, we would niuch rather choofe, — to * remove from this frail and mortal bouy, that we * might be prefent with tiie Lord.' But do you not, m ail this,, ad an unreafonable .part^? Uphh the Chrijfian's Walk, 419 part ? With the world in which you now dwell — you have fome experimental aquaintance. You fee, you feel, and know, by the tellimony of your own fenfes, ivhat your prefent fituation is: And there are advanta- ges as well as difadvantages attending the prefent ftate. But ofthe life to come you have no experience; you have Ho acquaintance with the world of fpirits ; you never faw that eternal houfe, of which you talk fo rapturouf- ly. You have only heard of it byreport; andwhoknows who far that report is to be depended upon ? No man ever came back from thence, to tell you what it was. Is it not then the mod confummate folly to wifh to exchange all that ycu fee and know, for that which you never faw, and about which you know fo little? To obviate this cavil, the words of our text are brought in, by way of parenthelis. — -* It is true, we * never faw our houfe that is from heaven ; and all * that we know about it is by report. But that report * is the report of God, who can neither deceive nor be * deceived ; and it may be relied on with more alTa- * ranee than even the teftimony of our fenfes. We * not only depend upon his teflimony in this inftance; * we pay the fame regard to it in every thing elfe. * Upon this principle we conduct ourfelves, in all the ' adtions, and under all the events of life. We are ' influenced, not by our attention to viiible or fenfible * objeds, — not by our own feelings or perfonal expe- * rience, not by the teftimony of our fenfes, or by the * didates of unenlightened reafon ; but folely, and of- * ten in dired oppofition to ail thefe, by a firm and * unfhaken reliance upon the infallible tertimony of * God that cannot lie.' What Paul here fays of himfelf and his beloved Timothy^ is applicable, not only to all that fucceed 3 F 2 them 4^0 '^he Influence oj Faith them in tlie faithful exercife of a gofpel rniriiftry, — - but likewife to all true followers of Chrift, in every flation of life; for every real Chriftian, as far as he lives confiflently with his own charafler, — walks, during the whole continuance of his pilgrimage in a clay tabernacle, — -by faith^ and not by fight* In the words we have two things deferving our con- iideration : I. The Chriftian life denominated — We walk. II. The manner of that life or walk afcertained, both negatively and pofttively. Pofitively — we walk by faith. Negatively, we walk — not by fight. A few words in explication of each of thefe, with fome improvement of the fubjecl, (hall, through di- vine aOiftance,conftitue your entertainment, during the. prefent difcourfe. I. With regard to the denomination here given to the (Uiriftian life, — it is called a walk. The text is much parallel to another of the fame apofde, — where, he fays, 27?^ life which I live in the fle/Ij, I live by faith of the Son of God *. Only in that place he •fpeaks without a figure ; whereas here he makes ufe of a metaphor, comparing the life of Chriftians to walking along the way. And this comparifon inti- mates the following things: J. That Chriftians, in this world, are in an unfettled and moveable ftate. For the fame reafon the body is called a tent or tabernacle, in the lirlt verfe. We are ftrangers and pilgrims here, accomplifliing a jour- ney towards a better country : and, during this whole pilgrimage, * Gal il. ao. upon the ChnJliariLS Walk. 421 pilgrimage, we walk- hy faith, not hy fight. Indeed, there is no perfon, in this world, in a (late of reft. A Hate fo changeable muft come to an end — It is ap- poi?ited for all men once to die. And this truth no man will venture to deny, however little infiaence it has upon many, during their life. The difference between the people of God and the reft of mankind, in this refpe-fl, is, — that whereas o- thers live as if they were to live always, form fuch at- tachments to the things of time, as if they were never to leave thern, and vainly feek reft for t leir fouls in the vanities that are under the fan, — the Chriftian knows himfelf to be on a pilgrimage, — and demeans himfelf accordingly. He confiders all that, he can polTefs in this world as but the enjoyment of a day, and is on his guard againft being (o much attached to any thing here, as to be unwilling to leave it and pro- ceed on his journey. Need any of you be told, that here you have no continuing city ? The faihion of this world is continu- ally palling away. How v/idely different is your pre- fent condition, from what it was a few years, a few months, or perhaps a few days ago? It will probably be as much changed in a few days more. How many of thofe enjoyments that you once pollefred-— are now- gone for ever .^ All the reft will quickly follow ; and it is not long when death will fnatch you from them ail. Have you never obferved what happeris v/hen you are literally on a journey, in a ftrange place ? .'in objedt prefents itfelf to your view at a ciiftance ; it ap- pears beautiful, and you wiii) to have a nearer view of it. Yiy degrees your wi.h is gratiiied ; you come up to it : perhaps you ftop a little, and gaze upon it with delight. But you mull leave it^ and purfue yoar jour- ney. 4 2 i Ihe Inftitence of Fa ith tiey. Your back is now turned upon it ; you leave it more and more dillant, till it evanifaes, and you fee it no more. The fame liiuft be the cafe with all that this world can afford. And why fliould you fet your heart upon that which is not, or upon that which will fo quickly be no more. For the fake of your own peace, be denied to the things of this world : and bear it ever in mind, that j'o// are not yet come to your rtjl, nor to the inheritance which the Lord your God givethyou 1. That it is a progreflive ftate* The child of God does not ftand ilill in this world, but walks, and fo makes continual progrefs in his jouiney. In one fenfcj this is the cafe with all mankind. The motion of time is uninterrupted ; and every moment brings us all fo much nearer to eternity. No negligence or inactivity of ours will prevent this ; nor any reludlance^ or de- fire that it were otherwife. But the people of God make progrefs in another fenfe. in proportion as they approach towards eternity, they likewife advance to- wards God, and towards the better country. As they^ draw nearer to it, in point of time, they are more and more fitted-^and made meet for it. The Holy Ghoft, who dwells in them, is ftill carrying on that good work which he began in them., on the day when they firft fet out on their fpiritual pilgrimage: though he neither makes always the fame progrefs in his work, nor is his progrefs always alike vilible. They alfo are workers together with him in this matter ; and, when grace is^ in exerci(e,they fpend every part of their time in pre- paration for eternity. Accordingly, the text im- ports, 3. That Chriftians, in this world, are in a Hate of vo- luntary activity. The child of God, in this fpiritual journey, upon the Clmjiian's Walk, 423 joiiiney, is not, like Peter in his old age bound, and carried whither he would not. He is not dragged a- long the way, like a litelefs machine, nor driven as a reludant bead of burden. He voluntarily wa'ks a- long the way. — He fees before him a p-ize of ineflitn- able value, in hopes of obtaining which he not only walks, — but lays ajide every weighty and runs. He flretches himfelf, he ftrains every nerve, — he agoni- zes in running the race that is Jet before him^ looking unto yefiis, the author and finifher of \{\s faith. It is fadly true that he fometimes falls, and feems to go backward ; but he draws not back to perdition. i£- ven his falls and back-goings are fo over-ruled by di« vine grace, as to be ufeful for the furtherance of his journey. His fall retards him in the mean time ; but when he is raifed up again, he walks the more (leadi* ly^ — he runs with the greater fpeed. The men of the world, if they had their choice, would not walk, but lit flill : they move towards ano- ther world with great reludance. The angel of the Lord purfues them through life; and, at death, they are chafed out of the world. But while the good man's footfleps are ordered by the Lord^ he delights in the way in which the Lord leads him. He finds pleafure in running the way of God's commandments, and e- vea in fubmitting to all the difpofals of providence. And even when called to leave the world, iie walks^ in the fame cheerful and voluntary manner, through the valley oj thtjhadjw oj deaths mihoxxtfear of evil^ beheving that God is with him, and feeling that his rod ajidjlaff comfort him. If he had his choice of the belt condition that this v\orld can afford, and an afTu- rance that he might enjoy it for ever, he would choofe to w^alk on, to proceed in his journey and leave it : knowing 424 ^he Infiiience of Faith knowing t*nat to depart and to he with Chrijl is far hette7\ 4. This exprelTion imports, tliat the ChriPiian's life, in this worl^i, is a toilfome and uneafy life. The lux- ury of modern times has contrived various methods of accomphfl.ing journeys without walking. Some ride upon horfes, fome loll irr their chariots, as much at eafe as if they were at home. It is not in this manner, Chriftian, that you are to perform your journey. You m.uft travel through the wildcrnefs on foot. The lux- uries of life are neither bellowed according to the me- litofthe perfon w^ho enjoys them, nor according to the fhare he has in the favour of God. Solomon had fcen fervants upon horfes, and princes walking as fer^ "J ants upon the earth *. The like may you lee every day. — Even your glorious Mailer, \vhen in our world, performed many a weary journey on foot. We ne- ver hear of his riding, but once ; and that only two miles, upon an afs. Inflead of appearing in the Hate and grandeur of an earthly prince, he came into the world under divers circumflanccs of more than ordi- nary abafemcnt. He fpent his days in toil, and his nights in watching and prayer. He drew^ his fublift- ence from the hoipitahty of his friends, — and his mo- ney, when m>oney was necelTary, from the jaws of a fifh. Even the birds and v^ild beads w^ere better ac- .com-mcdated than he was.— Surely the fervant is not greater than his lord, nor the difcipie than his majler. He was opprclTed and he was aiflided; and would you fpend your clays in eafe and pleafure .^ Can you hope for plenty, when he was fubjedl to poverty and want? Dare you feek great things ibr yourfelf, when he, who was Lord of all, was content with fo very little.^ Nay, 2 . feek * EcL X. 7. upon the ChriJiiarCs Walk* 425 feek them not ; for if you are an objecl of God's fa- vour, you will not receive them. You mufl learn to endure hard/hip^ as a good foldier of Jcfus Cbrijl. You may look to eat your daily bread in the fweat of your face.|fc You will probably want many things, that fome others enjoy. You may find many difficul- ties in your way, which wicked men never encounter. You muft toil and fight, and ftruggle, while they con- tinue at their eale. Daily, and all the day long mufl you fufFer plagues and challifenents, while they prof- per at their will — Even your fpiritiial enjoyments here will be but fcanty. Your work will always be above your flrength, — ^that ilrength, I mean, which you have in yourfelf. — Your way may be hard and ilippery. You may often walk in darknefs, and have little or no light. You may feel hunger and thirfl^ and be ready, in a fpiritual fenfe, to faint and fuc- cumb ; and find little fenfible fupply. But thefe, and all the other hardfhips of your way, you may cheer- fully endure, knowing that when your journey is end- ed, you fhall enter into perfed and everkitmg reft. II. We proceed to fpeak of the manner in which the Chriitian's life is fpent — his journey performed : and lirrt of the pofitive part of what is here laid of it,- We walk by faith. There are cdiefly three ways in which our know- ledge, in this world, is acquired. Firfi, Qy the tefli- mony of our external fenfes. What we fee with our eyes, or hear with our ears, we uiually have no doubt that it exills, precifeiy as we faw or heard it : for tho', in certain circumflances, the fenfes may be deceived, yet the knowledge acquired in this manner isfutficiently certain for all the common purpofes of life. — Secondly ^ * 3 G By 4^(3 The Infiuence of Faith By rational demonftration. Ccmparin g things ur.kn own with things that we previouily knew, — vre learn the fpecies, the qualities and relations of material things,— and even various moral truths, with as much certain- ty, or even with more — than if they fell under the cognizance of our fenfes. Thirdly^ By mor^ evidence, or the teflimony of rational agents. Thus' are all mat- ters of fad afcertained, of which we have not our- felves been witnelTes. And, though this kind of evi- dence is, in fome refpeds inferior to both the others, — yet, in many cafes, we are as fare of what we learn in this way, as we can be of any thing whatfoever. Thus we have no more doubt that there was fuch a man as Ca^far, or that there is fuch a place as Bengal, than we have that the fun fiiines at noon, or that two and three make five. And fuch is the dependence that we have upon that fort of evidence, that we of- ten venture our life, our credit, and oar worldly all upon it : even where we have nothing to depend up- on, but the teilim.ony of fallible men.— Our afTent to this kind of* evidence is called faith : and when the teflimony upon which it refls is confidered as the tef-, timony of God, it is called divine faitb. This is it. by which Chriftians w^alk. To fpeak particularly of this faith here, v/ould only be to repeat v^diat was faid in a preceding difcourfe. Only, in addition to Vvdiat was then faid, it may be to our prefent purpofe, to mention the few following things : As it is manifeft, that the firength of our faith Ihould alv/ays correfpond to the degree of veracity that belongs to his charader, upon whofe teflim.ony it rcfts ; — and as we know by experience, that it al- ways bears a proportion to the vievv' we have of that vera- upon the ChriJllarCs Walk . 427 veracity ; — ^o it is manlfeft, that the teftimony of God, who cannot lie, is the llrongeft evidence that we pof-. ^-i^cAy can have, for the truth of any propofition. And hence it follows, that our faith can never correfpond to that evidence, till it rifes to full afTurance. If we doubt about the truth of any thinc^ which God has faid to us, it mud be owing to one of two things • either that we doubt whether God has faid it to us or not, — or elfe that we doubt whether or not it be poffible for God to deceive us. One or other of thefe mud be the fource of all that unbelief, which prevails among them that h^ar the gofpel. The greatefl part of thofe truths, that conftitate the matter of the Chridian faith, are of fuch a nature, that they could never have been known to us, otherways than by the tedimony of God. The plan of redemp- tion, as laid in the council of peace from eternity, — . and executed in the fulnefs of the appointed time, — by the incarnation of the Son of God^ by his obedi- ence linto death, -and by hig afcenlion into glory, — is fo far above the utmod effort of human wifdom, that it never could have eiitered into the heart of man to conceive it. And as none were prefent, at the con- certing of that wonderful plan, but the perfons of the Godhead only,— it is plain that all our information a- bout it mud be derived from God himfelf: and if we do not believe it upon the fooiing of a divine tedimo- ny, we cannot rationally believe it at all. It is equally manifeit, that if we did believe thefe things, upon any other evidence, our belief df them could not be a divine faith. If we credit a tedimony —only as far as we fee it to be true, our alTent is not built upon the tedimony, but upon our owm cbferva- tion. And fuch aiient is not faith, but fenfation. We have daily opportunities of feeing fome p?.rts of ^ G 2 the 42 S The Influence of Faith the word of God verified, both in the external courfe of providence, and in God's manner of dealing with our own fouls: and the more attentive we are to his difpenfations, the more of this kind will we obferve. By this means our faith may be llrengthened and confirmed: but fo long as we afient to the truth of the word of God, only fo far as we fee it verified, and becaufe we fee it, — this afient is not faith. In fuch cafe, we put no honour upon God, nor upon his teiti- mony : we trufl: our own fenfes, our feelings, or our cbfervation only. Blejfed is he that hath not feen^ and yet hath believed. In like manner, — if one aflents to a teflimony, only as far as it is fapported by rational demonilration, his alTent is not built upon the teftimony, but upon thofe arguments, which conftitute the demonftration ; and therefore, it may be fcience, but it is not faith.— There are many things contained in the word of God, which are capable of the cleared demonftration. In this manner may the principal grounds of the Chrifti- an religion be eftablifhed, againft the cavils of infi- dels : and Chriltlans may render a reafon of the hope that is in them. But fo long as a man's afient to thefe truths is only founded upon that rational de« nionftration, it (lands upon the wifdomofmen, and not on the faithfulnefs of God ; and therefore, it is. not that faith which is mentioned in the text. — Rea- fon, as well as fenfe, may be an ufeful handmaid to faith. It may be a mean of condu^^ing a man, — and of fiiutting him up — to the faith, it may even be ufeful to confirm weak faith, in fuch parts of the di- vine teiiimony as lie within its compafs, — and of mak- ing a perfon afiiamed of his unbelief. But reafon, or rational arguments can never be the ground, nor any .part upon the Chrijlian's IValk, 429 t)art of the ground of a divine faith. — Such a faith can red upon nothing but a thus faith the Lord. And as the word of God coniids not in thofe let- ters or fyllables in which it is expreft ; much lefs in any falfe glofles, that men of corrupt minds may put upon them, but in the mind of the Spirit of God— as expreiled by them ; fo, whatever truth is fairly con- tained, or imphed in the fcriptures, is an objed of faith, in what words foever — or in what lanp;uage fo- ever it is expreO: : and every fuch truth mad be re- ceived, as a part of the divine tedimony ; though it be not found, in fo many words, ia any part of fcrip- ture. On the other hand, when any perfon mifaader- ftands any part of fcripture, — puts a fenfe upon it which the Spirit of God never intended it to bear, and pretends to beUeve it in that fenfe, his faith is but fancy, his doctrine is error, and his experience, as far as founded on that dodrine, or' that faith, is deluiion. He changes the truth of God into a lie : he believes not the true God, but a creature of his own imagina- tion : and his doclrine, though expred in the very- words of fcripture, is to be held in abhorrence, bj all that would dand fad in the faith. Once more, True faith includes in it,-— or, at lead, it neceflarily produces, a firm reliance upon the faith- fulnefs and power of God, for a fall and final perfor- mance of all his words of grace, to the perfon in par- ticular,— till he ht filled with all the fulnefs of God\ If a friend in a didant country (liould promife me a large edate in that country, and fiiould invite me to go and take polTeilion of it, engaging to pay all my debts, and defray all the expences of my journey ; — and 1 iliould pretend to believe him ; yet if, indead of fetting out on my journey, or drawing upon my benefador 430 27;^'ay of * holinefs, we expofe ourfelves to the hatred and ridi- * cule, — to the cenfures and perfecution of men ; but. * we are afllired of God's Acceptance and approbation, • We upon the Chrijliaffs Walk. 435 * We deprive ourfelves of the pleafures of fm ; bat * thefe we forego, •ivithout regret, expedling fuperior ' pleafure in the ways of Wifdoni. We may fuffer the * lofs of earthly eojoyments ; but we hope for an in- * corruptible, undefiled, and unfading inheritance. We ' may fuffer the demolition of this earthly tabernacle; * but we are alTared thJt a better houfe awaits us, a ' building of God, eternal in the heavens. It is true, * that all thefe motives^ are drawn from tinngs that ' neither we nor any other mortal ever faw : but we * are informed of them by the teilimony of the God * of truth ; a^d upon this we have more dependence, ^ than even upon the teflimony of our ov/n fenfes.' We come now to fpeak a few words concerning the negative part of what the text fays, about the manner of the Chriftian's v/alk: We walk — not hy fight. In- terpreters obferve, that the word, which we here ren- ^QV fight, does not properly fignify the vifive faculty; but the outward form or vfible things, which is the im- mediate objedl of that faculty. And, that Ghriftians, when adingin charad:er, w^ not by light, or accord- ing to the appearance of things, is true in a twofold refpecl. ly?. They walk not by the fight, or appearance of thofe material things, which alone are capable, flrid;- ly fpeaking, of being feen. In this view, the words import the three things following: I. Material, or feen things are not the pi'incipal ob- jeds of their attention. The men of the world are fo immerfed in fenfuaiity, that they can think of almoil: nothing but what has a tendency to gratify their ^q.\i- fes. They walk after the fight of their eyes, and that is alfo the deiire of their hearts. Their god is their belly, and therefore they mind earthly things. — But 3 H 2 ' ^% ^3^ ^^^ Influence of Faith as for us, our hearts and affeclions, and therefore our attention, are turned away from tftefe, and fixed, in Tome degree, upon thofe fpiritual objedls, that, by the gofpel, are revealed from faith to faith. Upon thefe we r«editate with pleafure and delight.-— We hold it unworthy of perfons made for eternity, to employ their precious time, or the greateil part of it, about objects that can only pleafe the fight, or at befl be profitable to the mortal part. Such an employment may be fuit- able to the nature of a beaft, that has only an animal life to fupport, and a temporary exilience to provide for; but it is far below the charafter of an immortal fpirit. 2. Things capable of being feen are not the princi- pal objeds of their purfuit. It is natural for every de- pendent being to feek after a happinefs adapted, — or which, to it, appears to be adapted — to its conilitution. Sin has fo far deranged our nature, that we are igno- lantofthat happinefs which is truly adapted to it. Unrenewed men purfae happinefs with ail their might; but they feek it any where, or every where, except where it is really to be found. Though their views concerning it are often difFerent,— and even oppofite to one another, they all concur in feeking it among fenlible things. But the Chriflian is of another fpiriti His fenfaal appetites he labours to fubdue. Initead of making proviiion for the flefb, he crucifies it, with the afFedlions and luils. And, defpifing the objedls of light, he makes' thofe fpiritual and eternal things which faith difcovers — the principal objeds of his purfuit. This is elegantly expreil in the fall: verfe of the preceding chapter. We hok not at things which are feen, but at things which are not feen : for the "things which are feen are temporal j but the things which upon the Chrtjlian's Walk, 437 which are notfeen are eternal. Some obferve, that the original word, there rendered to look — iignifies properly to take an aim, like one who intends to (hoot at a mark. ' Things that are capable of being feea ' are not thofe by which we take our aim. We (lioot ' at a more noble mark ; even tiiofe things that, being r' fpiritual and inviiible, are fuited to the nature and ' capacity of our immortal fouls: and, being eternal, * will continue to yield fatisfaclion as long as our fouls Mhallexiil.' 3. The motives, by which they are influenced in their walk, are not drav;n from viiibie things. This, we faw, is a principal fenfe in which they walk by faith : and therefore it mud alfo be chiefly in view, when it is faid, that they walk not hy fight. If the motives of their actions were drawn from things that are feen, they would furely foiltjw fuch a courfe, as might be calculated to obtain fei?n advantages, — or, at leafl:, to fecure themagainft vifible difad vantages, if they had the efleem of men for their motive, they would pradlife thofe things which were molt likely to recommend them to men's favour, — inflead of thofe that are fure to procure their hatred. They might enjoy riches and honour, and eafe and pleafure, m the way of lin, as well as other men do ; if the deflre of thefe had a prevailing influence with them. But the manner of life that they purfue, natively expofes them to troubles anci perfecutions, and all manner of viflble evils. If in this life only l\\^y had hope, they would he of all men mojt miferable : and voluntarily to make themfelves fo — would be the moft egregious folly. But no fuch folly appears in their condud, when it is confidered, that they have an eye to thofe eternal ob- jeds which faith difcovers ; and in ;hem expedt ^n ample 43^ '^be Influence of Faith ample compenfation for all thofe evils to which they are expofed, in the way that leads to the poffeffioii of them. idly^ Even in refpetfl of thofe things which they do pyrfue, they are not inflaenced, in the purfuit of them,, by their own light, (zwk ox feeling ; but by the tefti- mony of God concerning rhem, received and relied ou by fhith. Though fpiritual things fall not under the cognizance of the outward fenfes, they are capable of being perceived by the foul, in a manner fome way correfponding to that. The mind has faculties that may be compared to the outward fenfes ; but by none of thefe are you direded in your walk, if you walk as a Chriftian ought. Correfponding to bodily fight, there is a method of obtaining immediate knowledge of fpiritual things— by intuition, or dired perfonal ex- perience. This you Avail attain in the other world, where faith fliall be changed into^ vifion. What is now reported to you in the word of God, and there- fore perceived by faith, you fliall then know by im- mediate intuition, — as we now know what we fee and hear. But this is not the cafe now. That heavenly lioufe, in which you hope to dwell for ever, you have not yet feen ; and therefore, in deiiring and longing for it, you cannot be influenced by a perfonal experi- ence of what it is; but. only by the teilimony that God has given you concerning it. So it is with regard to all thofe invifible things, towards which you prefs, in your daily walk. Your whole peKiialion, both of their exiflence, and of their excellence, depends en-» tirely upon the word of God ; and therefore is the fruit of faith, and not of fight. There is, indeed, an inferior degree of light, fenfe or feeling of fpiritual things, which may be attained even TJpm the ChrljllarHs IValL 439 even in this Irfe ; and that in two ways : I. Faith being thefuhjlance of things hoped for ^ as well as the evidence of things not fee a *, contains a kind of anti- cipation of the happinefs of eternity. When a niaa has an aifured perfuafion, by fuith ia the promife of God, that he (hall be fupremely happy, in the future enjoyment of him, it produces in the foul a prefent happinefs, which bears a refemblance to that which he hopes for. Reflecling- upon the exercife of his own faith, and upon that fatisfaclion of foul which it pro- duces,— a man may befenfible of a prefent enjoyment of God by faith ; and this, though improperly, may be called fenfible enjoyment, 2. Godlinefs hath the promife of the life that now is, as well as of that which is to come. Beiides promifes refpsding mere tempo- ral bleflings, there are others relating to fuch fpiritual benefits as mufk be enjoyed in time; fuch are the pro- mifes of peace of confcience, of joy in the Holy Ghofl, l^c. Now, a perfon may feel himfelf in polTeflion of thefe bleffings; and be as fure of the accomplifhment of fuch promifes to himfelf, as if he could fee it v/ith the bodily eye. — In both thefe cafes, the fame thing that was an objedl of faith before, comes to be an ob- ject of fpiritual light or fenfe. But, even with regard to thefe, Chriftians may fay, nsje walk hy faith ^ and not hy fight. Indeed we are often too much attached to this kind of fight, — and too little difpofed to walk by faith, when this is want- ing. Like the doubting apofl:le — Thomas, we will net believe except we fee. But as Thomas, in this in- ftance, aded out of charader, fo do we, when, we fol- low his example. As far as we live like Chriflians, we believe the promife of God as firmly, when \n'^{^^ not • Heb.xi. I, 44^ ^^^ Influence of Faith not the accomplifhment of it, as when we: both fee and feel it: and the perfuafion of its truth has the fame influence upon our walk, as if it were confirmed by fenfe or feeling. If we find it accomplifiied, or if we fee God taking fleps toward the accompliflimentof it, we are thankful, — and proceed on our journey with the greater akcrity. But though no fuch thing take place, — though every thing, both within us and around us, feem tp confpire to render it impoflible that ever the v/ord of God Ihould be accomplifhed, w^e do not therefore fiand ftill, or go back again ; but fet for- ward, al\5/ays afiured that he \s faithful who hath pro^ mijed, and able alfo to perform it. Thus faith conti- nues to have its ufual influence upon our walk, even when our fight, fenfe or feeling runs in dired; oppofi- tion to it ; as appears in the following inflances : I. When a Chriftian walks in darknefs about his fpiritual eftate, and can attain no fenfible afTurance of his intereft in Chrift, or his being within the covenant of grace, — he dares not, on that account, negledl any duty, that is incumbent upon him as a friend or dif- ciple of Chrifl. The facrament of the Lord's fupper affords a pregnant example. You all know that the facramental feafl is provided only for the friends of Chrifi ; and that he who eateth and drinketh unwor- thily, eateth and drinketh judgment to himfelf* When an opportunity of joining in that ordinance prefents itfelt, you entieavour to examine yourfelf whether yau be a friend of chrift or not : but perhaps you find no fatisfying evidence that you are. In that cafe, no doubt, you are mucii afraid, left you fliould be guilty of the body and blood of the Lord, and fo expofe yourfelf to the juft judgment of God. if you walk by faith, yoii will not dare to neglecl the duty on that I account. Upm the Chrijiian's Walk. 441 account. The dying command of Chrift, a grateful remembrance of his dying love, and a fecret perfuifion of the all-fufficiency of his promifed grace, rvill have fuch influence upon you, th it you Will rather expofe yourfelf to any danger, than negledl to cafl- in your mite for keeping up the remembrance of him. The fame thing may be faid of every iimilar duty. 2. When difficultieSj apparently infurmountable, are feen in the way,— when the Chriftian is mofl fea- fible of his own weaknefs, and when the help of God> in which he trufh, feems to be, in a great meafure, withdrawn,-— ^the influence of faith prevails over that of fenfe : and, even in that cafe, he fets forward. "When Ifrael came to the Red fea, they had no way to efcape the fury of their enemies, but by going for* ward \ and that, in all human appearance, was impoC- fible. But when Mofes, by the commandment of God, fpake to the people, that they ihould go forward, — they did not wait till they faw the waters dividedf, a way opened through the midfl: of them, and a wall formed by them on every fide. In that cafe, fight it- felf would have confpired to affifl: their faith, an I en- courage them to obey. But while the fea continued ia its ordinary channe^l ; and^ they had nothing bat the word of God to depend upon, for a paflTage to be open- ed for them,— they fet forward at the command of God, in oppofition to the ftrongefl: tefliimony of fight and fenfe. A fimilar inftance we have in the cafe of Samfon,— a man of much frailty, but of a mofl: he- roic faith. God had fl:rengthened him to perform va- rious exploits, againft: the enemies of his people, which were beyond the power of any man. But Samfon, yielding to the blandi(hments of an harlot, had ihame- fully betrayed the fecret of his God : the Lord had con- * 3^1 fequently 44"^ '^be Influence of Faith' fequently departed from him; and he had becone a itiocking-ftock to thofe who were wont to tremble at his name. In the height of his diftrefs, a new oppor- tunity prefented itfelf, of doing fomething for the people of God, more advantageous than all that ever he had done before : but the enterprize was impof- fible to human ftrength. Two mafly pillars fupported a roof, upon which lay three thoufand men and wo- men ; and thefe were to be pulled down.— His own death was to be the certain confequence of his fuccefs. And he had long been mournfully fenfible of the Lord's departure. Yet over all thefe difficulties his faith triumphed, and he fucceeded accordingly. — Thus, when fenfe declares that God has forfaken you, and you feel the mournful efFeifls of his defertion, — ■ faith will confidently depend upon his promifed pre- fence and affiftance. And your condud muft be re- gulated by the didates of faith, in oppofition to thofe of fight. The faith of miracles, indeed, is now ceafed. But faving faith will ever produce the fame efFeds with regard to fpiritual things, which the other pro- duced in relation to material objedls. 3. When the greatefl: danger is feen to lie in the way of duty ; and when fenfe and reafon affure us that the danger cannot be avoided, unlefs the duty is poftponed, the Ghriftian, depending upon the promife of God, defpifes the danger ; and, that he may not be wanting in the perforniance of his duty, ruflies into the jaws of a feen deftriidlion — Befides the inftance of Samfon, above mentioned, this obfervation might be illufl;rated by that of David. He faw, as well as Saul and all Ifrael did, that Goliath was a man ot war from his youth, that his enormous bulk muft be ac- companied . upon the Chtiftian's Walk. 443 companied with proportionable ftrength, — that he was clad, from head to foot, in armour of proof, — and that he had, on his fide, a vaft advantage, from the terror with which his appearance had (track the whole army oflfrael, for forty days before, — He faw as plainly, that himfelf was an unformed (tripling, ignorant of the art of war, covered with no defenfive armour, and even incapable of bearing it, — without any thing to defend himfelf, or annoy his tremenduous enemy, fave a ftaffni the one hand, a fling in the other, and five fmall lioncs in his fcrip. Had he cqnfulted with flefh and blood, he could fee nothing before him but cer- taki death, if he fhould venture to fight with the gi- gantic Philiftine. But the fight of the danger had no influence upon his condudl. His faith encouraged him to follow the call of Gud; afTured, that he who had delivered him out of the paw of the lion^ and out oj the paw of the bear, would make that uncircumci- ffcd Phiiiilme like one of them A fimilar initance of his walking by faith, in oppofition to the didlates of fenfe, is recorded by himfelf, in the Jixtieth Pfalm, without his feeming to take notice of it. A combi- nation of powerful enemies had invaded the land : God himfelf had rejeded his people, fcattered them, and given them wine of aftoniihment to drink : and when they went forth againtl the enemy, he feemed to defert them in the conflid, — and went not forth with their armies. Had David walked by fight, he would have concluded that God was taking part with the Syrians and Edomites, and that to go forth againlt them — would be to rufh upon the bofes of God's buckler. But he faw the way of duty clear before him ; God had made him captain of his people, and had promiied to deliver^ them by his hand. He ijad 312 alfo^ 444 ^^ Influence ofiaitb alfo given them a banner, and it was to be difplayed in'the caufe of truth ; and therefore, no feen danger could prevail with David to defert it. He firmly re- folved — not only to repel the invaders, but alfo to inarch into £dom, and befiege the fortified city: fing- ing as he went along, in the faith of promifed aflift-. ance, through God we /hall do valiantly ; for he it is that /hall tread down our enemies^ 4. W hen, infl:ead of a prefent accomplifiiment of the promife, the Chriftian fees Divine providence mo- ving in a contrary diredlion : and the Lord feems to be taking methods to render its accomplifhmentj impof- iible ;7-even then he fc far overlooks appearances, a^ to form his whole conduct upon the aflluTd perfuafibn^ that God will ftill do as he hath laid. A clear in- ftance of this we have in Abraham, the father of the faith iui, aid the friend ot God. it was exprefsly pro- mife d that Sarah fhould have a fon, whofe pofterity fliouid inherit the land of Canaan, and of whom the !^^effiah Uiouid come. Yet Abraham was an hundred years old, barah was ninety and nine, and under ai natural incapacity ol bearing children, before this pro- n'ile was accompliihed. AUer the child was born, his father was expreisly told, that he was the fon of ttie ptomife, and that m Ifaac his /c^^ fhould he called. Yet a pofirive couimanci frcpi God required that this fame llaac fhould bellain by his father's hand, and of- fered lor a burnt faciifice upon mount Moriah. Is any perlon n( w fo blind, as not to fee, that if this command is obeyed, it muil be impoffible that ever the prcmile (Lould be fulfilled .^ Yet even this fight had no iiifliitnce upon the patriarch's conduct. With- out Lcfuaiion le let Limlelf to obey the rigorous in- jundiun, accountirg that God was able to raiie his liaac upon the Chrijlian's Walk* 445 Ifaac from the dead, to b3 the father of the promifed feed. Thus he Jl agger ed not at the promife of God through unbelief; hut was Jirong in the faith, giving glory to God *. There is nothing more common with God, than to exercife the faith of his- children, not with delays only, but alfo with various impediments thrown in the way of the accompliihment of his v/ord. And the more valuable the promiied bleiTing i$, the more of this kind ufually takes place, before we come to the pofleffion of it. But let not the fight of thefe things afted your condu(5]:. Continue, in hope, to be^ lieve againfl hope : and let your whole walk be influ- enced by an unfhaken perfuaiion, that God will make all his mountains a way ; and that, in due time, the yifion will fpeak, and will not tarry. IV. \Ve are now to conclude with thp following in- ferences. I. From what has beisn faid, we may fee, the excel* lence of the grace of faith, and its ulefulnefs to them that poflefs it. It not only furnifhes much joy and comfort, encourages hope, and leads to contentment with cur lot ; it alfo regulates our walk, and animates to a life of holy obedience. As we walk by faith, it is impollible to go forward one Hep in our fpiritual journey without it. There are five things, which faith accomplifhes, that can be performed in no other way, all ferving highly to recommend it. — (i.) It at- tains the knowledge of things that furpafs all created knowledge. — Hence fays Paul to his iiphellans, / c>^i^hat other purpofe is the duty of Iblf- examination fo often, and fo firongly inculcated? But, as this knowledge is not the attainment of every Chriftian, and as God may have holy and wife rea- fqos for with-holding it,— it fliould always be fought af- ter with fuch a meafure of reiignation to the will of God, as to be able to wait, without impatience, till iae fee meet to grant it. Your attachment to this kind of fenlible enjoyment may be lawful, while it is ac- companied with this refignatioii. But it rifes to excefs ; and you are guilty both of fm 454 Hlje Influence of Faith fin and folly, in all or any of the following cafes. — - (i.) When you give yourfelf up to difcouragement and down-cafting on account of the want of it. The ground of your joy, as well as of your faith, is all with- out you. And you muft learn to rejoice in the Lord, even when you find nothing about yourfelf but caufes of mourning. An eternity of fenfible enjoyment a- waits you ; furely you may fubmit to live by faith for a few (lays. — (2.) When, on account of your want of this, you indulge yourfelf in the negledl of any du- ty, that you would think incumbent upon you if you had it ; excepting the fingle duty of being thankful for it. Your not being fenfible of your being in a gracious fiate will not even excufe you from a com- pliance with the dying command of Chrift, when Pro- vidence gives an opportunity; nor will it prevent your being accepted in that folenm exercife, if you endea- vour to do it, in the ftrength of the grace that is in Chrift Jefas, and in a believing remembrance of him, — (3.) When you cafi; away your confidence, or refufe to believe the promife, becaufe you dare not fay with certainty, that you have a prefent intereft in it. Whether you are in a gracious or in a gracelefs fiate, this makes no difierence in refpedl of the accefs you have to Chrift and the promife. The apoftle Peter faid to a mixed multitude the promife is to you, and to your children, and to ajl that are afar off, even as many as the Loid our God Jh all call^. The fame thing fays the Holy Ghofi to every mixed multitude, and to every individual, without difcrimination. It is only by a believing improvement of this unreftrained accefs to the promife, that ever you can obtain an iq- tereft in it. But to make your intereft in the promife the ground or condition of your accefs to it, is to turn the * A<5is ii- 39. upon the Chrijiian^s WalL 455 the Chriftian life upfide down, — and to caft an effec- tual bar in the way of your obtaining an intereft in it, or profiting by your accefs to it. — (4 ) When you improve your afTurance of an intereft in Chrift, as a ground of your faith, or of your boldnefs in coming to the throne of grace. It is Chrift, exhibited to you in th-e promife of God, and nothing within yovi, that is the objedl and ground of your faith. Ssnfible enjoy- ments may be an encouragement to weak faith; and hence it is, that they are aioit frequently beftowed upon young Ghriilians, while they are yet babes in grace. Bat if ever you clai;n, or expedl any thing from God becaufe you have thefe, or once had them, — if you ufe a boldnefs in coming to God, either by faith or prayer, that you durftnot ufe if youh.ad them not, — you (hamefuUy abufe your privilege ; and it is kind, as well as juft in God, to with-hold them from you. — (5.) When, becaufe you cannot be fure that you are in Chrift, you certainly conclude that you are a ftranger to him ; and fo give yourfeif up to unoe- lieving difcouragement or defpair; and rob God of the glory due for all that he hath done for you, if you find no certain evidence that you are preienrly in a flate of grace, — ^unlefs you have certain evidence that you are not, you ought to fufpend your jud .ce- ment; till, by renewed admgs of faith on Chrift and the promife of God, you make your calling, and fo your eledlion fure. 5. See various marks by which the real followers of Chrift may be diftinguiftied from the reft of mankind. — They are all ienfible that they are ftrangers and pilgrims on the earth ; and are habitually travelling towards the place, of which the Lord hath J aid, 1 will Zive it you. And, as they make progrels towards e- ternity, 45 S '^'^'^ influence of Faith ternity, they drive to make progrefs in holinels," that they may be fit for the happinefs of the eternal ftate. — It is their conftant aim to walk by faith and not by light. They receive ' the gofpel, not as the word of men ; but, as it is in truth, the word of God. They receive it as the word of God to them in particular- embracing its gracious offers, claiming as their own all that it exhibits. They fay of the Lord, he is my Gjd s and of Chriil, my beloved is mine and I am his. — They truft in God for the performance of his word, and venture their all upon it, for time and eternity ; knowing that he is not a man that he fiiould lie, nor the fon of man that he fiiould -repent. — -Having re- ceived Chriit Jefus the Lord, they are concerned to walk in him ; improving him daily as the fole m"edi- urn of communication between God and them, — and running in the way of his commandments with de- light.— Senlible that it is not in man that walketh to diredl his iieps, they confiantly make application to God for leading in the way of duty ; and they depend upon his gracious promife, that he will guide them with his counfel, until he receive them to his glory. — ■ Upon him alfo they depend for llrength to accomplifh their journey ; like David, they go in the itrength of the Lord God ; making mention of his righteoufnefs even of his only. — The inheritance towards which they walk is God himfelf. Him they have chofen as their portion ; and in the enjoyment of him only they lock for a happinefs commenfurate to all their capa- cities and defires.— They neither fuffer themfelves to be diverted from the profecution of their journey, by the profpect of feen advantages, — nor by the fear of thofe evils and dangers, that are feen in the v\i'3iy of duty; but, felting thefe glorious objects which faith 2 difcovers,: upon the Chriflian^s JValk* 457 difcovers, in oppolition to all the objedls of light or fenfe, they prefs forward in God's way, — afllired that he will compenfate eA^ery lofs that they may faftain, deliver them from every danger, — ^nJ either are we to hope that he will feparate us from fin, and from a fin- ful world, without a difpofition and endeavour on our part to be adlive in forfaking both.— If any man, there- fore, thinks that he is accepted of God, and yet in- dulges himfelf in the pradice of fin, or in keeping fo- ciety with finners ; — or hopes to be accepted, while that continues to be the cafe, he deceives himfelf, and the truth is not in him. 4. We have a promife of being received into God's family and made his fons and daughters *. To be the people of God is much ; but to be the children of God is more : Yet this honour have all his faints. Adam was the fon of God, in his original eilate, as being created by him, after his own image and like-_ jiefs. But Chriftians, after having been the children of the devil, in their natural eftate, are created anew * 3 P in * Chap. vi. ult. ^^ Holinefs inculcated in Chriil Jefus, after the image of him that made the^n* And, by a judicial fentence of the court of heavdn, they are adopted into his family, and declared to have a title in law, to all the privileges of his children. Be- hold what maimer of love, the Father, hath bejiowed upon us, that we /hould he called the Jons of God. ~ Now, in promifing to make us his fons and daugh- ters, God affords us fecurity, — That we fhall always have that place in his heart, that children have, or ought to have in the heart of their father. God loves his people, cares for them, fympathifes with thenis and takes pleafurc in them, as a father in the children of his own bowels ; and that not only when they be- have towards hijn as that relation calls for, — but even w^hen they fhamefully trample upon his authority, and deny him a father's honour. — it contains fecurity, that he will do all for us, that a dutiful and loving father may be expeded to do for his children. He will feed us at his own expence, and at his own table. He will clothe us with the robe of righteoufnefs, and deck us with the garments of falvation. He will pr9- tecl us from every enemy; and in every cafe of danger. He will himfelf inftrud us in all ufefui knowledge, and train us up for the place he intends us to occupy, and for the bulinefs in which we are to be finally employ- ed. And, at lafl, he will make us completely happy, in poireffion of the family-inheritance— It fecures to lis the Spirit of adoption, under whofe influence we may cry, Abba, Father; claiming that relation to him; applying to him, as our father, for all that we need; forfaking all prodigal courfes, and living agreeably to the charader of his children. — And, in a word. This promile encourages us to hope, that we fliall enjoy all the privileges, immunities, and dignities of his children, £ven On Go/pel Principled 491 Even in this world we (liall enjoy them, in a manner adapted to our prefent imperfed: ftate ; and we fhall enjoy them in a perfedl, undifturbed, and uninterrupted manner, in the world to come. What thefe are can- not be told ; for it doth ?iot jet appear, either what wejhall he, or what we fliall enjoy. But we know that we (hall have an eternal refidence in his houfe, an unalienable intereft in all that he poflTefTes, — a per- petual and growing intimacy with himfelf,— an in- Crealing conformity to his image,— -and an everlafting advancement above all that are not partakers of the fame dignity. In anfwer to the fecond enquiry, viz. What influ- ence thefe promifes, and others conneded with them, lliould have, in exciting us to comply with the exhor- tation in the text .^ the following tilings are to be ob- ferved : Our having fuch promifes left us, is itfelf a benefit, calling for fuch a return. The promifes of men, e- fpecially of great men, are often made without any refolution to perform them. And often, where there was fuch a refolution, it is changed, on account of a fuppofed change of circumftances \ or it is forgotten that ever fuch promifes were made. Hence the ma- king of fuch promifes, inftead of being a benefit, proves a very great injury to thole who truit in them. But none of thefe things can take place with God. He is faithful who hath promifed, as well as able to perform it. Never did he make a promife,, without an unfeign- ed intention to perform it, to all who truited in it. Never did he forget any promife that he had made ; but often he gives proof that he remembers them, af- ter they had been fhamefuily forgotten by thofe to 3 P 2 whom 492i Holinejs inculcated they were given. Never did any change of circum- flances produce a change of mind in him ; for no change can take place, which he did not forefee when the promife was made. Nor was there ever a perfon, who could juftly charge him with a breach of promife. He is not a man, that hejhouldlie; nor the/on of man^ that he fhould repent. His promife, therefore, may be firmly relied on, as an infallible fecurity for all that is contained in it. And furely our warmeft gratitude is due to him who has given us this fecurity. Indeed, as faith in the promife anticipates the happinefs that fliall arife from the accomplifliment of it ; fo it is our duty to anticipate that gratitude, which will be due to him when the promife is finally accomplifhed. We ought to be grateful for what we hope to enjoy, as well as for what we already poflefs. And there is no way in which we can exprefs our gratitude to God acceptably, without endeavouring to cleanfe ourfelves, and be holy ; for there is nothing elfe in which he has fo much pleafure — He that offereth praife glori- fies him. But even vocal praife is a mockery of him, where it is not accompanied with the fludy and prac- tite of holinefs. Befidcs, by the promifes of God we are furnifhed with fecurity, that, if we are fincerely employed in what is here recommended, our endeavours fhall be crowned with fuccefs. It is folly to fet about any work, without firft counting the coaft, that we may know if we are able to finifh it. As to the work of our fandlification, if we know ourfelves, we muft be fenfible that we haVe no fufficient ftrength for it in ourfelves ; and that we never can fucceed in it, by means of any help that fellow- creatures can give us. It is God alone who can give us fuccefs in this work. And On Gojpel Frlncipfes, 493 And unlefs we look for his affiftance and co-operation, we cannot rationally fet forward in it. But fach af- liftance he has promifed ; and, in a believing depend- ence upon his promife, we may fet about it, in a fenfe of our own weaknefs ; and yet in the firm affurance, that our labour (hall not be in vain. — Hence thatex-^ hortation, dehveredby this apoftle, to the PhiUppians, Work out your own falvation with fear and trembling; for it is God that worketh in you, both to will and to do of his good pleafare *. The force of his reafoning may not be very obvious to a carnal eye. Speaking after the manner of men, he would either have faid, * Work out your own falvation ; for you muft do it ' yourfelves, God will neither work in you to will nor * to do :' Or elfe he would have reafoned thus, * You * need not attempt to work out your own falvation, * for you are utterly incapable of accomplifhing it. — • ' It is God alone w^ho can efFedually work in you, ei- * ther to will or to do.' Either of thefe advices would have been pernicious. And in either cafe the reafon- ing would have been fallacious. B-ut he reafons in a manner oppoiite to both. He takes it for granted, on the one hand, that we can do nothing of ourfelves ; but he does not therefore encourage us to lie ftill and be inadive, waiting till we feel God working in us : and, on the other hand, that our falvation will not be accomplifhed without our own adivity ; — though he does not therefore encourage us to attempt any thing in our own ftrength. He teaches us to draw our principal encouragement to be active from the confideration that God is ready to furnifh us both with will and ftrength to be fo. — * I exhort you,» would he fay, • to be diligent in working out your * own falvation, — particularly by purging yourfelves * from * Phil ii. 13. 494 HoUnefs inculcated * from your natural corruption, and growing in * holinefs: But I know you may objedl the impoffi-* * bility of your complying with the exhortation. ' You can neither accomplilli your own falvation, if * you would, nor can you, of yourfelves, fo far con- * quer the hardnefs and obftinate impenitence of your * own hearts, as to be thoroughly wilhng to be fandi- * fied and faved in God's way. But I have a ready an- * fwer to this objeclion : God has gracioufly promifed * to make you both willing and able to do what he * requires of you, in this and in every other refped. ' He is ready to accomplifli his promife: and, though ' it is impoffible for him to give you affiftance or fuc- ' cefs in a work in which you are not employed; yet, ' the moment you fet about it in earneft, you fliall find * him working in you, both to will and to do of his * good pleafure.' Moreover, if w^e have fuch promifes, and hope for the accompliiliment of them, it mud be neGeffary, that we labour to be fit for the enjoyment of what is promifed. Who, that hopes for a large inheritance, and a dignified place in fociety, is not educated be- times, in a manner correfponding to his intended fta- tion? — We have fecurity, in the promife of God, for the final enjoyment of God, as our portion and in- heritance : We are, at the fame time, alTured, that without holinefs no man can fee God. And fliall we not flrenuoully endeavour to be prepared for fuch a happinefs, and to be capable of it?— What man, that expeds fome honourable and lucrative employment^ will not previoully endeavour to quahfy himfelf for tlifcharging the bufinefs of his place? God has promi- fed us a place in his family, where v/e fliall both ferve him and fee his face. But we can neither ferve him nor On Go/pel Principles^ 495 nor fee his face without holinefs ; nor can we do either, in that perfection which the promife fecures, without perfect holinefs. Indeed, it is utterly impoffible that the happinefs promifed to the people of God in ano- ther world — can ever be enjoyed without holinefs. Thofe filthy appetites and defires, whether of the flefh or fpirit, that reign in unrenewed men, could find no gratification in heaven ; and therefore an unholy man would there be miferable, through the want of what he defires. All the exercifes, and all the enjoyments of that place of bleflednefs, are perfedlly holy ; and no man can feel fatisfadtion in either, till he have per- feded holinefs, in the fear of God. Either we muft comply with the exhortation in the text, or w^e mufl: renounce all hope of happinefs, even in the accom- plifliment of all the promifes of God. In a word, Every particular promife, contained in the gofpel of Chrifl:, furnifhes a correfponding argu- ment for the iludy of holinefs, in both its branches. Were it poflible to run over all the promifes in the Bible, it would be eafy to denionfi:rate this concerning each. It (hall fuffice to fliew that it is fo with regard to thofe promifes above mentioned, to which the text more immediately refers. — If we have a promife of God's dwelling in us and walking among us, fliall we not endeavour to prepare him an habitation? Be- ing infinitely holy himfelf, he cannot dwell with pollution. And, as our hearts, and even our bodies are his temples, we mull give up all hope of the accompUfhment of this promife, unlefs we purge ourfelves, and aim at perfedl hohnefs, as the text re- quires.— The promife that he will be our God, and that we fiiall be his people, includes an engagement, that we iliail f'irve him, and live to him as our God, and 49^ Holinefs inculcated and (hall walk as becomes his people. This we can^ not do without being holy. And furely a promife that we (hall be holy, infures fuccefs to our endeavours, and ought greatly to animate our ftrivings after it.-^ The promife of receiving us gracioully, upon our co- ming out from among the wicked, and abftaining from fin, is a material declaration that we cannot be acr cepted of him, while we continue in fin. We muft therefore cleanfe ourfelves and be holy, if we hope for the acceptance of our perfons or fervices. — And if he has promifed to be our Father, and to make us his fons and daughters, — is it not proper and neceffary that we ft rive to refemble him, and fo to be children beco- ming fuch a Father ? Would it not be grofsly abfurd for the fon of an earthly king, to be a wilUng flave to his greateft enemy ; clothed in rags, ftarving with hunger, and feeding fwine, in a far country, while he had accefs to return to his father's houfe ? Yet this is an image, by which infinite Wifdom has chofen to re- prefent your natural eftate of filthjnefs and pollution. And fhall you hope to be acknowledged as fons of God, and yet continue in that condition ? Nay, my brethren,T-Let us defert the fervice of our former mafter; let us forfake our vile lufts, thofe fwine thkt Satan employs us to feed ; let us ceafe to expecl fatis- fadion in thofe empty hufks, by which thefe lufts are ROuriQied ; let us return fpeedily to the houfe of our heavenly Father, putting oft* the filthy rags of our own righteoufnefs, — let us put on the beft robe, which, by our Father's commiflioli, is brought forth to us in the gofpel; even the robe of imputed righteoufnefs. Put- ting off the old man with his deeds, let us put on the garment of inherent hohnefs ; and daily let us wafti this garment, and make it more and more white in the 2 blood On Go/pel Principles. 497 blood of the Lamb. Let us never defift from our en» deavours to clean fe ourfelves, — nor from preffing after pcrfedioii in holinefs, till, like the King's daughter, we be all glorious within;-^ till it may be fuid to Chrift concerning us, as it was to Gideon concerning his bre- thren— they are as thou arty each one refeniblinj the children of a king. We are now to conclude with fome application of the fubjecl. And, that we detain you not too long, we Ihall juft mention v/hat might have been infifted ~ upon at large. The fubjecl affords us much ufeful information — It fets before us the nithy and polluted ftate in which all mankind are by nature. We could have no need of cleanfing if vv'e were not defiled. But there is filthinefs (cleaving both to the flefh and fpirit. And this is the cafe, -in a great degree, even with the moft advan-' ced Chriftians, in this life; otherwise this exhortarion would be of no ufe to them. Saints and finners, in this mortal flate may all join in the prophet's confef- fion; We are all as an unclean thinj, a fid all our njb- teoufncjjes are as filthy rags *. — It points out the inef- timable privilege of all that hear the gofpel, in that they have all the promiies of the gofpel exhibited and left unto them, — to be received, embraced and impro- ved, for all the purpofes of falvution; and particular- ly for the purpofe here mentioned, it cannot be doubted, but the greateft linners have moil need to cleanfe themfelves. And if the exhortarion belongs to them, to them alfo mutl the promifes belong, by which we fliould be encouraged ro comply wilh the exhortation. Yes, linner, however juflly you deferve all the wrath denounced v-n the cox^nant of works, — ^ 3 Q^ yoti *iia.k:v. 6, 49^ HoUnefs inculcated you are welcome to «li the promiles, and to all the bleffings promifed iii the covenant of grace. — It fhews the happy difference between thofe two covenants. The firft covenant alfo had its promife, — and that pro- mife afforded a motive to obedience ; but, according to it, man's obedience was the foundation of his title to the promife ; vi^hereas, by the covenant of grace, pur previous title to the promife is the leading mo- tive of our obedience. By that covenant, holinefs was necelTary to found our claim to happinefs, by this a fare profpedl: of.happinefs, purchafed for us by the obedience and death of Chrift, affords a nobler ex- citement to the fludy of holinefs. Under that we mufl have laboured to perfect holinefs, like a hired fervant in the hope of his wages, or like a flave in fear of the whip of a cruel mailer; but under this new and well ordered covenant, we prefs after holinefs, under the influence of the Spirit of adoption, drawn, power- fully but fweetly, by the cords of gratitude and love, — From this fubjedl it appears, That the dodlrine of .falvation by Divine grace, through faith, is fo far from being inimical to holinefs, or from encouraging any to think holinefs unneceffary, — that it fets the necef- lity of it in the cleareit light, and affords the moil powerful motives to it. Holinefs, mdeed, is not ne- ceffary to entitle us to faivation, but it is neceffary to fit us for it : Yea, holinefs is a principal branch oi that falvation v^^hich Divine grace beilovvs. Tfie command of God requires holinefs ; and though that command, to the Chriflian, is no longer armed with a penal fanc- tion, its authority is not therefore the lefs refpeded. Though God has not given us the fpirit of fear, he has endued us with the fpirit of love ; and furely this will not On Gojpel Principles. 499 not have lefs influence than the other, to produce in us a due refped to all his commandments. — The ho- linefs of God makes it necelTary that we ihoald be ho- ly; for otherwife it is impoflible that we fhould be ad- mitted into his prefence. Yea, the nature of things makes it neceflary ; feeing without it we could not be happy, in the pofleffion of that falvation which is pro- mifed us. Place an unholy perfon in heaven, and he will be more miferable than he could be in any other place, — hell only excepted. — Neither is holinefs lefs neceflary becaufe we are faved through faith; for faith and holinefs are infeparably connected. Without faith it is impoflible to plcafe God, and therefore im- poflible to be holy; or even to perform one act 01 ho- ly obedience. Our principal motives to holinefs mufl: be drawn from the promifes of God ; but th-tfe pro- mifes can only be received by faith ; and furely, till they are believed, they can have no influence upon our minds. — How can that dodrine be inimical to ho- linefs, which requires the perfedion of it ? Does not the fame apofl:le who fays to the Romans, By grace are ye faved, through Jaith, fay alfo to the Corin- thians, Cleanfe your felves from all filthinefs of the fie/h andfpirit, and perfect holinefs in the fear of God ^ And is there any inconflftency, between our adhedn^ to his dodrine in the one paflage, and our following his exhortation in the other? — Indeed, the fyltexa of falvation by grace, which we hefitate not to call the only fcriptural fyftem, is iikewife the only iyftem up- on which holinefs can be inculcated with effect. — ^Ar- minian teachers, exhorting to hohnefs, are like Pha- raoh's tafK-mallers, caUing aloud for brick, but af- fording no itrav/. True holinefs, as well as faith, mud be the gift of God. This gift, as well as all the reft 30^2 that goo HoUnefs inculcated ,that are conneded with falvation, mud come to us, .in a way of fovereign grace, through Chrift; and it mull: be received by faith- — All mir- ilrength for Gleanfing ourfelves, and for perfed:ing holinefs, muft be drawn from him, tli rough faith in thefe promifes which be hath left us, x\li attempts to be holy, up- on any other plan, will for ever prove abortive. A man, without the alhibnce ol Divine grace, may at- tain a ihadow of holinefs, with which he may pleafe himfelf, and by means of which he may walk in a imootheic way to deftrudtion : But all th^t holinefs which leads to falvation, and is acceptable in the light of God, muit be the work of God's free grace. This fubject exhibits various marks of genuine Chrif- .tianityv by which the hearers of the gofpel may try .themfelves. .if you are a ' Chriflian indeed, you have feen yourfelf altogether an unclean thing, covered o- ver wAth Jilt tnnefs^ both oi Jie/Iy andjpirit; you abhor yourllif on that accoupt, and repent in dull and afhes. ; — You have feen a beauty in holinefs,— on account of which you love it, and all thofe who are adorned with it ; and you earneftly defire, yourfelf to be fo beautified* — You have feen the promifes of the gof- .pel, as direded and left to you in particular; youhavp been determined to embrace them, and to depend up- on God for the accompUiliment of them to yourfelf— TruHing to thefe promifes, and influenced by grati- tude for their rich contents, you habitually ply the work of felf-fanclihcation, in both its branches; not fatisfied with a mere negative holinefs, you prefs af- ter politive conformity to the holy law of God, in your nature, in your heart, in your lip, and in your life.— You reft not in any ihin^; that you have attained, and you refolve never to relL in any thing thc^t you can at- tain On G of pel Principles* 50? tain in this world; but, fenfible of the imperfection of all that you do, as well as of what you are, — and of the filthinefs that flill cleaves to your perfon, and to ail your performances, you prefs towards the mark of abfolute perfedion, aflured, that, in due time, you fhall reap if you faint not. — You live under the influence jfof that holy filial fear of God, which has been defcri- bed; and this reftrains you from offending him, while iihal love and gratitude animate you to all holy obe- dience.—Yet, renouncing all dependence upon your own mod flrenuaus endeavours, you truft for all your fuccefs, and even for the fincerity of your endeavours to the gracious and irrefiftible operation of the Spirit of holinefs, fecured to you by the promifes which you have in the word of God : Having received Ghriil Je- fas the Lord, you are careful daily to improve him, as pade of God unto you, not only wifdom and righteouf" iiefs, but dXio fandiijication and redemption. To conclude, This fubjed points out, in the clearefl: manner, the duty of all profeffed Chriftians, and the llrongeft arguments for exciting to diligence in it. The firft and moii important of all duties is, by faith, to embrace the promifes of the gofpel. . They are all direded to you and tQ your children, and to all that are ^f^^ offi ^'^^n ^^ 'many as the Lord our God /hall call. Till thefe are believed, as the word of God to you, you can never perform any other duty acceptably ; you can have no ftrength or furniture for fuch perfor- mance, nor any motives of fufficient efficacy to excite you to it — Mourn deeply, and habitually, for all the filthinefs, and all the imperfection, that you find clea- ving to you. Without this you never can be ftrenuous in your endeavours to cleanfe yourfelves, or to be per- fed. — lnceffan;]y prefs after holinefs, confidering it as your 502 HoUnefs inculcated your greatefl ornament, as well as your reafonable fer- vice. It is an ornament to your Chriftian profeflion, as well as to your perfon ; yea, it is thus that you are called to adorn the doBrines of God your Saviour in all things, — Without holinefs you cannot enjoy God in his ordinances ; and vvha'" is there in them, worth enjoying, if he forfake thtm ? Without it you can- not enjoy the efteem or approbation of good men, whofe approbation alone is worth deliring. Every unholy adion, as far as they know it, proves an of- fence to the generation of God's children. You can- not even be approved by wicked men, among whom you live ; while the manifefl inconiiftency between your holy profeflion and your unholy walk — fills them with prejudice againft religion, and hardens them in their finful ways,— it mull alfo reprefent you to them as condemned out of your own mouth, and brand you with the odious name of hypocrite. — Without holi- nefs you cannot enjoy inward peace, nor the foothing approbation of your own mind. Every fin lays up a fund of future remorfe, and robs you of the comfort- able teflimony of a good confcience. — Without it you can have no fatisfying evidence of the truth of your faith of y<)ur union to(uirift, oryourintereftin thepromifes. The dodrine of the apoille James is not lefs true than that of his brother Paul. Every true Chriftian fhews his faith by his works ; but to (hew your faith without good works is an abfolute impollibility. In one word, Without holinefs you can neither be fit for death, nor capable of happinefs in that eternal eft ate towards Avhich you haften. There is no place within the cre- ation of God, nor any ftate, ia which the power and goodnefs of God could place him, where an unholy periiiu could be happy. On earth he cannot, as the cj experience On Go/pel Principles, 503 experience of almofl fix thoufaud years evinces; be- caufe all earthly things are vanity. In hell he can- not expedl it ; becaufe there all unholinefs will be fe- verely punifhed. And even in heaven, if it were pof- fible for him to enter that holy place, he could not be happy ; becaufe there he would find nothing to grati- fy his unholy deiires. — After all, beware "of depending upon your own endeavours in this matter; but always truil in the Lord that fanEl'ifistb you : And pray incef- fantly for the inhabitation and influences of his fanc- tifying Spirit. And when you have done all^ count yourfelf an unprofitable fervant. Beware of putting your own holinefs in the place of that righteoufnefs which is revealed in the gofpel, from faith to faith. Thus, while you go in thejlrength of the Lprd God, fee that you 7nake mention of his righteoufnefs^ even of his only. FINIS. As the Author's diftance from the prefs rendered it impoffible for him to revife the proofs, there have crept into the work the following ) ^ ERRJtA. Fcge 15. Line 1<). for Arc read is 1 ib.' 31. — mtereft interefts 49. ^ — 24. — even fuccefsful — unfuccefsful ^^ 6f. — .— xg. — - ferious feries — 70. —- 10. — loie — — loofe — lb : — - ult. —- dminift ration adminiftratlon ... i^g, i^. qfterAr.y ^4ii thing , -jy^, ^. — , y^ yof matter r^«V/ ^"nailer aSr. — — II. — perfou portion 285. -f-" i(> —' fully fitly 216. II. — wreft — — 369. — ^« 23. - — agreeable agreeably ■ '39a • ^- 30. — as — — which mdiaed ■ ■■■ of vifible LeFer efcapes, confifting in the omllTion or chai«e of letters or pciatS;,- %vhere the fenfe condnues obvious, the candid reader will overlook. 1\ » :mm. t 'f