liM; li 1 i! I 1. 1 B R A R Y Theological Seminary, PRINCETON, N. J. ( BX 5037 .R65 18A0 | Romaine, William, 171A-1795.: 'S' The whole works of the late | I Reverend William Romaine, ' Digitized by the Internet Arcliive in 2014 littps://arcliive.org/details/wlioleworksoflateOOroma_0 THE l^IETf "^r.mOMAKM IE, A FROM Tf[F, I'AINTING BY COTF'.S THE WHOLE WORKS THE LATE REVEREND william'^omaine, a, RKCTOB OF ST. ANDREW BY THE WARDROBE, AND ST. ANN, BLACKFBIARS AND LF-CTURER OP 6T. DUNSTAN'S IN THE WEST. LONDON. NEW EDITION, CAREFULLY REVISED. COMI'RISINO THE LIFE OF MR. ROMAINE, BY TlIK HON. AND REV. W. It. CAI>OCiAX DISCOURSES ON THE LAW AND GOSPEL ; TREATISES O.M THE LIFE, WALK, AND TRIUMPH OF FAIIH ; CO.MMENTARY ON THE ONE HUNDRED AND SEV?:.\T11 PSALM ; LETTEKS TO MR. CADOGAN AND MR. WILLS; )iRUMONS ON VARIOUS SUBJECTS AND OCCA.SIONS J ESSAY ON PSALMODY ; &C. &c. EDINBURGH: T. NELSON. M D C C C X L. STEVF.SSOS Ji CO. P!^1NTERS, lUItri.K STBEET. CONTENTS. Page LiPE of the Rev. W. Romaine, by the Rev. W. B. Catlogjm 1 Catalogue of Mr. Romaine's Works . . . . 3.> Twelve Discourses on the Law anil the Gospel . . 35 Treatise on the Life of Faith . . . . . l.'il Treatise on the Walk of Faith . . . .108 Treatise on the Triumph of Faith .... 325 Comment on the 107th Psahn .... 372 Discourses on .Solomon's Song ..... 438 Letters from Mr. Romaine to various Persons , . 5ii3 SERMONS. The Divine Legation of Moses demonstrated . . . 746 Future Rewards and Punishments proved to he the Sanction of the Mosaic Dispensation .... 7G2 No Justification by the Law of Nature . . . .770 The Lord our Righteousness, Sermon I. . . . 7S.) ■ Sermon II. ... 791 The Duty of Praying for others .... 797 The Knowledge of Salvation precious in the Hour of Death . 804 Tlie Blessedness of Living and Dying in the Lord . . 817 The Self-existence of Jeaus Christ .... 828 Sermon on Psalm Ixxxvii. 7 . . . . . 8.i8 Jobxxxv. 1, 2 . . . . .815 Mark xvi. 15 .... . 852 ■ Exodus xxxi. 12— 14 .... 857 An Invitation to spend an hour in Prayer . . . 8(il An Alarm to a Careless World . . . . .871 The Duty of Watchfulness enforced .... 879 The Sure Foundation, Sermon I. .... 8H6 Senium II. . . • • 89a iv CONTENTS SERyiO'SS— continued. A Prayer for Faith .... Jephthah's Vow fulfilled, and his Daughter not sacrificed Parable of the Dry Bones interpreted A Method for Preventing Robberies and Murders Ou the Benefit which the Holy Spirit is to Man . Sermon on 2 Cor. iv. 5. The Scripture Doctrine of the Lord's Supper briefly stated A Seasonable Antidote against Popery An Essay on Psalmody ..... 908 yo9 915 923 931 939 947 954 963 THE LIFE OF THE REV. WILLIAM ROMAINE, A M, THE HON. AND REV. W. B. CADOG AN, A.M. PREFACE. The following Life of the Rev.WiUiam Romaine, was undertaken at the request of his nearest relatives, -it was promised to the public under the first impressions made by his death, and under an idea that such documents might have been collected from his own papers as would have furnished some of the best mate- rials for his biographers. But nothing of this sort was found, excepting one memorandum upon his attaining the age of seventy years, which is given in the course of this work, though it does not appear to have been designed for publi- cation. Great as is the loss of the sur^nvors, it is much to the honour of the de- ceased, that though he had the pen of a ready witer, he employed it not upon himself, but upon his God and Saviour. Upon whose word, and upon whose salvation, he hath wi-itten largely with his own hand, and left considerable re- mains behind him. Disappointed in my expectations of gleaning memoirs of his life from his own manuscripts, and having time to reflect upon an undertaking, in the execution of which I was not likely to satisfy myself or others, I would fain have resigned the task to those who were much better qualified for it than myself, as well by their superior abihties, as by theii- longer acquaintance with Mr. Romaine. But being pressed to it as to the performance of a promise, I could not resist the so- licitation. I have therefore done the best I could — sought information from various quarters, and got it from others without seeking, for which I am thank- ful. I have given a detail of facts — a history, not a panegyric. Let Mr. Ro- maine be considered as having been a man of like passions wth others, liable to mistakes, and compassed with infirmity. But let God be glorified in him through Jesus Christ, and his end in living, and mine in writing his life, will be fully answered. \V. B. C. The Rev. William Romaine was born on the twenty-fifth day of September, 1714. The place of his birth was Hartlepool, a town in the county of Dur- ham, situated on a small promontory stretching into the German ocean. It is now a neat fishing town, with a very good pier and harbour, as well as a place of resort for the purpose of bathing. It has risen from obscurity to eminence in that part of England, through the bounty of the neighbouring nobility and gentry, whose custom it has been to accept by turns the office of mayor, and to subscribe upon that occasion one hundred pounds towards the improvements of the town, and particularly for supporting and repairing the jiier. The father of the Rev. Mr. Romaine was among the French Protestants who took refuge in Eng- land upon the revocation of the edict of Nantes ; he settled in this place as a merchant, and became a member of the corporation, which is a very ancient one. B 2 THE LTFE OF THE He WHS a dealer in corn, and a man fearing God, and haling covetousness, of which he gave a remarkable proof in the year 1741. This country was then at war with Spain, and, whether from this circumstance, or from scarcity, there was a considerable advance in the price of wheat, from six to fifteen shillings per boll, the bushel of that county containing about two of the Winchester measure. Upon this occasion the people rose, and came in great numbers, a formidable mob, to Hartlepool. Mr. Romaine went out to meet them, asked them their wants, and was answered that they wanted corn cheaper. He put an immediate and an effectual stop to these riotous proceedings, first by promising to sell all the corn that he had, at five shillings a bushel, and then by performing his pro- mise ; for he sold to all that came, while the other merchants refused to sell any. "Such traders, hov/ever singular, as he was, are no losers themselves in the end, and great friends to the public in the mean time ; what is more, they are ranked among the friends of God ; for, " There is that scattereth and yet in- creaseth, and there is that withholdeth more than is meet, but it tendeth to po- verty. The liberal soul shall be made fat, and he that watereth shall be watered also himself. He that withholdeth com, the people shall curse him, but blessing shall be upon the head of him that selleth it." Prov xi. 24—26. This scripture was strictly verified in Mr. Romaine of Hartlepool ; for the blessing of God and of the poor rested upon him. He brought up a family of two sons and three daughters, who were all comfortably and respectably settled in this world, and taught both by the precept and example of their parents, to look for permanent settlements, or mansions in the world to come. Their father was a man of God, and consequently of strict morals ; a steady member of the ehurch of England, a constant attender upon her services, and so e.xact an ob- server of the sabbath-day, that he never suffered any of his family to go out upon it, except to church, and spent the remainder of it with them in reading the scriptures, and other devout exercises, at liome. In this manner he hved to the age of eighty-five, and to the year of our Lord 1757.* The surviving widow and one unmarried daughter, continued in the business at Hartlepool, much respected and beloved, being noted for their attention, not only to the bodily wants, but to the spiritual concerns of their fellow-creatures ; for it was their custom to read and explain the scriptures to their neighbours, which by some was called preaching ; but it was probably no more than domes- tic instruction, to which they admitted aU who wished to partake of it, with a view to the mutual comfort and edification of one another ; and such are de- servedly ranked among " those women who labour vriih us in the gospel, and whose names are in the book of life." Phil. iv. 3. The Rev. WiUiam Romaine, was the secondf son of these beheving parents. t Viewed perhaps with the eye of faith, and seen to be a proper child : that is, as the original word signifies, possessed of a certain grace called urbanity, and, in its sacred use, describing one of a fair aspect to God and his people, which indi- cates a formation for usefulness in the city of the great King. His eau-ly disco- veries of great talents, and an equal desire to improve them, induced his parents to send him to the grammar school at Houghton le Spring, in the county of Durham, founded by the celebrated rector of that parish, Bernard Gilpiu.§ A • For thU account of the birth and parentage of the Rev. Mr. Romaine, we are indebted to j\lr. Callendar, ot ewcastle, who mairied one of his -jisters. t His elder ai^d only brother was settled as a grocer in London, and died suddenlv at the George Inn, at Buckden, in the thirtieth year ot his age. } i call his parents believers by his own authority, finding the following expressions in a letter to a Iriend, dated July 30th, 1784. "We hope next Monday Inset out for the ^.oith. lu all probability tor the last time. 1 have three sisters alive, all in years as well as myself, and we are to have a family meeting, to take our leave, finaJ as to this lite. It has brought a great solemnity upon my spirits; and would be too much for my feelings, had 1 not all the reason in the world to believe that our next meeting will be iu glory. IMr. \\ hitheld used otten to put me in mind, how singularly favoured 1 was. He had none of his fanjily convened ; and my father and mother, and three sisters, weic like those blessed people. And Jesu8 loved Martha and her sister, and Lazarus : and as they loved him again, so do we." i See an account of this school in the life of Bernard Gilpin, in the seccnd volun e ol the Rev. Mr. filiddleton's biography, p. 205, &c. REV. W. RO MAINE, A.M. 3 school which flourished much in the time of its founder ; nor did it lose its cre- dit after his decease, as a " seminary of sound learning and religious knowledge, from which many have gone to our universities and proved great ornaments to the church and nation ." Among these surely may be reckoned that eminent person who is the subject of these memoirs : he was seven years at Houghton Bchool, and, havmg acquired all the learning which that institution aflforded, was sent to O.xford in the year 1730 or 1731. He was first entered at Hertford Col- lege, and thence removed to Christ Church. His tutor (as I think he has been heard to say) was the Rev. Mr. Fifield Allen, who was afterwards chaplain to Bishop Gibson, archdeacon of Middlesex, subdean of the chapel royal, a preben- dary of St. Paul's, and editor of the three Electras used in Westminster school. His proficiency under his tutor, whoever he was, may be inferred from his early appearance as an author, and that not of the common sort, but as one who had read much before he wrote any thing ; who had particularly studied the scrip- tures in their original tongues, as an essential preparative for that holy function to which he was destined, and in which he afterwards excelled so much to the edifying of the church. Asa proof of his employment in the seats of Uterature, and of the estimation in which he was held by his superiors in them, we have a remarkable anecdote, l)rought forward in the excellent sermon upon his death, preached and pub- lished by his late curate, and present successor in the church of Blackfriars : " Dress was never his foible, his mind was superior to such borrowed orna- ments ; and, immersed in nobler pursuits of literature, before consecrated to a still more exalted purpose, he paid but httle attention to outward decorations. Being observed to pass by rather negligently attired, a visitor inquired of his friend, a master of one of the colleges, ' Who is that slovenly person with his stockings down V The master replied, ' That slovenly jierson as ) ou call him, is one of the greatest geniuses of the age, and is hkely to be one of the greatest men in the kingdom.' "* He resided principally at Oxford, till he took his degree of Master of Arts, which he did on the fifteenth day of October, 1737, having been ordained a deacon at Hereford a year before, by the then bishop of that see. Dr. Henry Egerton ; whether by a nomination to a cure in his diocese, or by letters dismissory from some other bishop, is not certain. His first engagement, after he was in orders, was the curacy of Loe Trenchard, near Lidford in Devon- shire. He went there upon a ^nsit with one of his contemporaries at Oxford, whose father Uved at Lidford ; and upon the express condition, that his friend would find him employment in the way of his profession. This employment was accordingly found for him in the church aforementioned, which he served for six months, most probably, of the year in which he took his master's degree. In the year following, he was resident at Epsom, in Surrey, as appears by a letter, dated from that place, October 4th, 1738, and written to Mr. Warburton, upon the publication of his first volume of tlie Divine Legation of Moses ; of which letter some notice shall be presently taken. And on the fifteenth day of December, in the same year, he was ordained a priest by the then bishop of Winchester, Dr. Benjamin Hoadly. His title for orders was most probably a nomination to the church of Banstead, which he served for some years together with that of Horton, in Middlesex, being curate to Mr. Edwards, who had both these livings. At Banstead, he became acquainted with Sir Daniel Lambert, who had a country house in that parish, an alderman of the city of London, and elected lord mayor in the year 1741. Mr. Romaine was appointed his chaplain, and so had a door of utterance opened to him in the cathedral church of St. Paul; where lie delivered the .second sermon that he printed on the 14th and 15th versus of tlie second cha])ter of the Epistle to the Romans; in which is to be found a critical ; iid a Christian illustration of that difficult jjassage. Though we do not disco\ t r in this sermon the same fertile ex])crience, use, and application of the truth, as are to be found in his latter writings; yet we discover the same truth itself by which he was then made free from the errors See Mr. Gooi-le'j fLiici ul bcniion. an. I the autlioiitics tl,c:e rcf;:rnjd to. 4 THE LIFE OF THE of the day, and in the knowledge and enjoyment of which he lived and died. We discover in it the reasoning of a logical head, the witing of a classical pen, the religion of a believing heart, and the preaching of a sound divine. The point evidently pursued in it is redemption from sin by the blood of Jesus, as It was revealed from God to Adam, and through him to the patriarchs ; to Moses and the prophets, and through them to the Israelites ; and as it was conveyed to the Gentiles, before the preaching of the gospel among them, by tradition; which is the only probable cause of their sacrifices, or appeasing the Deity by the shedding of blood, a custom so unnatural in itself, and yet so universally prevalent among them. In short, the object of this discourse, is to prove that a creatvire, whether upright or fallen, was never made to teach himself, but to learn from his Maker ; and to hold forth to men the only religion which ia suited to their fallen condition : not as the rehgion of nature, but as the reli- gion of grace ; not as a human device, but as a di\dne revelation. And let the author of it be considered as hainng attained only to the age of twenty-seven years, and he may be thought to have discovered in it a maturity of judgment, a proficiency of reading, meditation, and doctrine, to which few in so early a period of life have attained. The truth is, he was a believer — possessed of that unfeigned faith which dwelt in his father and his mother before him, and we are persuaded that it was in him also. And that from a child he had known the scriptures, having studied them with that proper faculty, by which alone they are able to make us wise unto salvation, ; faith which is in Christ Jesus. 2 Tim. i 5; ii. 15. The sermon which he printed prior to that just mentioned, was one preached before the University of Oxford, March 4th, 1739, entitled. The Divine Legation of Moses demonstrated, from his having made express mention of, and insisted so much on, the doctrine of a future state : whereby Mr. War- burton's Attempt to prove the Divine Legation of Moses from the Omission of a Future State is proved to be absurd and destructive of all revelation. This was followed above two years after by a second sermon upon the same subject, and from the same text, entitled, " Future Rewards and Punishments, proved to be the Sanctions of the Mosaic Dispensation." This sermon was preached at St. Mary's in Oxford, in the end of the year 1741, and printed in the beginning of the next year. Whoever wishes to know more of this controversy between Mr. Romaine and Mr. Warburton may get some information from the second volume of the History of the Works of the Learned, for August, 1739, where are to be found Mr. Romaine's original letter to Mr. Warburton, and a second to the editor of the General Evening Post, occasioned by the publication of the first, with Mr. Warburton's remarks in this paper. There is nothing in them as to the main question then in agitation, but what is to be found in the sermons upon the same subject, of which they appear to be sketches. One of them was v\Titten in the spirit of irony and sarcasm, to a person who knew the use of those weapons much better than Mr. Romaine, and who needed them more in aid of his strange paradoxies than his opponent did in support of sound doctrine. In this should appear, as a good judge hath informed us, " incorruptness, gravity, sincerity, sound speech that cannot be condemned ; that he who is of a contrary part may be ashamed, having no e^ol thing to say of you," Tit. ii. 7, 8. These are weapons with which they who are valiant for the tnith may always contend la\\'fuUy. Nor is the want of them to be complained of in Mr. Romaine's sermons upon this controversy. Mr. Warburton's complaints against him were, that he professed admiration for a work and its author, which he did not mean, and put into the mouths of others, in a private letter, what he aften\'ards published as his own arguments against the plan of the Divine Legation. The whole account was inserted in the peri- odical history of letters before mentioned, at the request of Mr. Warburton, by his friend Mr. Birch, who was afterwards Dr. Birch, and librarian of the British Museum ; and who has been pleased to enrich this famous repositor>' with the manuscript letters which occasioned the insertion of it. Neither the printed account nor the manuscript letters will repay the trouble of reading them. The REV. W. RO MAINE, A.M. one is the representation of enemies, to whom Mr. Romaine laid himself open; the others are the most scurrilous effusions of malevolence, abusive language, and opprobrious names in the flowing style of Mr. Warburton. Both parties are dead, and their disputes forgotten. Nor could it answer any good purpose to revive them ; unless this transient recollection of a period, in the hfe of an eminent man, may operate as a caution to young men to be sober-minded, to study godhness and a holy life, and to leave the arts of controversy till the wit or the warmth of youth have been corrected by the wisdom and temper of age. Mr. Romaine was at this time engaged in preparing for the press a new edition of the Hebrew Concordance and Lexicon of Marius de Calasio, a work which employed him seven years, and the first volume of it was published in the year 1747. Whilst he is justly celebrated as the editor of Calasio, he is perhaps no less justly censured for having omitted his author's account of the word which is usually rendered God, and having substituted his own in the body of the work. This is what no editor can have a right to do by any author. Had Mr. Romaine left Calasio's exposition of the word in its place, and given his own in a note or in the margin, he might have had the credit of having restored to light, without the charge of having depreciated, one of the best and most useful works that ever was published. Though I agree wth Mr. Romaine in the interpretation of the word, not only as it is a plural noun describing a plurality of persons in the di\'ine essence, but as it is a derivative of a verb, which signifies to swear, and so describes those persons under the obhgation of an oath, yet I do not undertake his indication in this instance. But he thought himself excusable, and made his own apology in an address to the reader, which he prefixed to the work. His words are these : " I have endeavoured to perform the office of a faithful editor ; you have Marius himself not in the least diminished or added to, excepting only one place, and that of such great consequence, that I should have thought it a crime if I had neg- lected to amend it. This I have done with the best intention, and only this once; I hope therefore that it may be pardoned."* To which he adds, that ha has marked this place with inverted commas, as he has many of his additions under the particles. He has therefore warned the reader of what he is to expect, and has made his own excuse, by which he must stand or fall in the public opinion. He was a man, and in common with all others, liable to err : he was a young man when he was the editor of Marius, and still younger when he was the antagonist of Mr. Warburton. In both instances he may have fallen into mistakes, which days that should speak, and multitude of years that should speak wisdom, might have corrected or prevented. Veram utji plura nitent non ego paucis Offendar maculis quas aut incuria fudit, Aut humana parum cavit natura. But where there are so many shining qualities in a character, and so many excellencies in his life and writings, I will not take offence at a few blemishes, which incaution may have scattered here and there, or against which human nature is provided with no caution at all. We leave, therefore, the controversial dixdne, and the laborious editor of the Hebrew Lexicon and Concordance, and proceed to the contemplation of a man, who, having acquired a degree of eminence from the fruits of his youthful studies, became still more eminent as a minister of the church of England ; who, for the space of forty-seven years, from that period, preached and adorned the doctrine of God his Saviour, with a steadiness and consistency almost • Fidi editoris officio fungi conalus sum ; Marium ipsum habes ne minimi quidem ex parte vel imtninutum vel exauctum, unum modo locum excipias, eumque tain magni quidem momenti, ut criminis duxissem sane, si emendare neglexis?em. Hoc optimo feci aulmo, nec plus vice simplici ; spero igitur et ignoscendum. 6 THE LIFE OF THE peculiar to himself; and who has left a testimony for the truth in his life and writings, which ranks him among the noble army of ivitnesses, who, having praised God upon earth, shall praise him for evermore in heaven. It was certainly Mr. Romaine's plan, after he had finished his edition of the Concordance and Le.\icon of Marius de Calasio, to have returned into his native county ; and he had actually packed up his trunk, and set it on ship- board with that \'iew. But God had other plans for him. For as he himself was going to the water-side, in order to secure his own passage, he was met by a gentleman, a total stranger to him, who asked him if his name was not Romaine. He rephed that it was. The gentleman had formerly been acquainted with his father, and observing a strong resemblance to him in his son, was induced to make the inquiry. After some apologies for this abrupt address, and some Uttle conversation concerning his family and himself, the gentleman told him that the lectureship for the united parishes of St. George's, Botolph Lane, and St. Botolph's, Billingsgate, was then vacant ; and that, having some interest in those parishes, he would exert it in his behalf, if he would become a candidate for the lectureship. Mr. Romaine consented, provided he should not be obliged to canvass in person ; a custom which he always thought inconsistent with the character of a clergyman, and against which he openly protested many years afterward, when he was candidate for the living of Blackfriars : so that his objection to canvass was not a hasty impression taken up in his youth, but a settled persuasion that continued with him : aud, as he was never backward to acknowledge the obhgation when received, so (as Mr. Goode justly obsen es in his funeral sermon) it " was not pride, but principle." It was in the year 1748 that he was chosen lecturer of St. Botoli)h's, and he is mentioned among the preferred in the Gentleman's Magazine for November, of that year, as the editor of Calasio's Dictionary. It has been thought (and inferred from some expressions of his own in one of his letters published since his death) that his determination to leave London waa the result of disappointment and disgust. That he had come to the metropolis " strongly intrenched in notions of his own exalted abihties, and flattering him- self that he required no other recommendation to rajjid preferment, where talent was always admired, and justly estimated."* He is supposed to have alluded to some circumstances of this kind in a letter to an intimate friend, in wliich he speaks of " having known a very vain proud young man, who knew almost every thing but himself, and was therefore very fond of himself ; who met with many disappointments to his pride, which only made him prouder, till the Lord was pleased to let him see and feel the plague of his own heart. That, upon the dis- covery of this he tried every method that can be tried to give peace, but found none. In despair of aU things else, he betook himself to Jesus, and was most kindly received. He trusted to the word of promise, and experienced the sweet- ness of promise. After this he went through various frames and trials of faith, too many to mention." AUthis and much more Mr. Romaine writes concerning himself, to illustrate by his own experience the truth of such sayings as these, that, " the Holy Spirit will glorify nothing but Jesus. He will stain the pride of all greatness and of all goodness, excepting what is derived from the fulness of the incarnate God." I do not see how it can be inferred from hence, that pride of heart, issuing in vain expectations of preferment, was the leading feature in Mr. Romaine's cha- racter. It is well kno^vn how every Christian thinks, speaks, and writes of himself, each claiming a title, which none but Paul would have given to Paul, of the chief of sinners. It is well known also, that everj' young man is naturally conceited, and thinks more highly of himself than he ought to think, till he learns by experience to think otherwise. It was certainly with good reason that St. Paul advised Timothy to " exhort young people to be sober-minded." Mr. Romaine, no doubt, had this lesson to learn ; he had his share of pride and vanity, and (according to a common saying in the world) he had much to be * See Memoir of the late Uev. William Romaine in the Evangelical Magazine for November, 1796 REV. W. ROMAINE, A.M. 7 proud of; a good understanding — a good education— great e.xcellency of speech, and many enticing things of man's wisdom. He might raise from hence ideal prospects of worldly greatness, and had reason to be thankful, if he was disap- pointed ; if, " walking by faith and not by sight, he could prefer the afflictions of God's people to the pleasures of sin, and the reproach of Christ to the treasures of Egypt." But as to bting settled in the metropoUs, many of his friends have heard him say, that it was the thing of all others which he last thought of, and to which he was the least inchned. It may be supposed, indeed, that from the bent of his genius to the study of nature, of minerals, fossils, plants, and the wonders of God in creation, that a country Ufe, so favourable to these pursuits, would have been chosen by him. But God chose otherwise for him ; and by a circumstance as trivial to appearance, as it was accidental, but in reality a turn of providence, such as decides the present condition of most men, called him to the lectureship of St. Botolph's, and so detained him in London, where he was kept to the end of his existence as a witness for Jesus Christ, with abihties as much suited to this meridian, as those of the Apostle Paul to the meridians of Ephesus, Corinth, or Rome. In the year following, viz. 1749, he was chosen lecturer of St. Dunstan's in the West. In the person of his predecessor* two lectureships were united, the one endowed, and founded by Dr. White for the use of the benchers of the temple ; the other a common parish lectureship, supported by voluntary contribu- tions. Mr. Romaine was elected to both, and continued some years in the quiet e.xercise of his office, till the faithful discharge of it raised violent clamours and opposition against him. Tlie rector then thought fit to dispute his right to the pulpit, and occupied it himself during the time of prayers, in order to e.xclude him from it. Mr. Romaine appeared constantly in his place, to assert his claim to the lectureship, as well as his readiness to perform the office. The affair was at length carried into the court of King's Bench ; f the decision of which deprived Mr. Romaine of the parish lectureship, but confirmed him in that founded by Dr. White, and endowed with a salary of eighteen pounds a year Lest this should be removed from the parish, the use of the church was granted him : but as Lord Mansfield's decision was, that seven o'clock in the evening was a conve- iiient time to preach the lecture, the churchwardens refused to open the church till that hour, and to light it when there was occasion ; so that Mr. Romaine frequently read prayers and preached by the light of a single candle, which he held in his own hand. The church doors being shut until the precise moment fixed for preaching the lecture, the congregation was usually assembled in the street, and there waiting for admission. The consequence was a concourse of people, collected indeed without noise and tumult, but not without great incon- venience to those who passed that way, among whom happened to be one evening the then bishop of London, Dr. Terrick who had been Mr. Romaine's predeces- sor in the lectureship. Obser\dng the crowd, he inquired into the cause of it ; and being told that it was Mr. Romaine's audience in these circumstances, he interfered with the rector and churchwardens in their behalf, expressed great respect for Mr. Romaine, and obtained for him and his hearers, that the service of the church should begin at six o'clock, that the doors should be opened in proper time, and that lights should be provided for the winter season. From this period Mr. Romaine was establi.shed in his ministry at St. Dunstan's, and continued quietly in the exercise of it, to the edification of many, until the end of his life. Here surely he might set up a way-mark in course of his pilgrimage, and say, " My soul, wait thou only upon God, for my expectation is from Him. He only is my rock and my salvation, my defence, I shall not be moved." Psal. Ixii. 5, 6. In the year 1750, Mr. Romaine was appointed assisting morning preacher in the parish of St. George, Hanover square. This office has no settled establish- ment, but merely dependent on the will of the rector, and the person procured by him at his own option and expense. The rector, who both called him to ♦ Dr. Teirick, afterwards bishop of Pelevborougli and London, t In the year 1762. 8 THE LIFE OF THE this office, and removed him from it, was Dr. Andrew Trelieck. The first act originated not in personal friendship, but in the recommendation of his cliaracter ; the latter arose from the popularity and plainness of his ministry. He preached Christ crucified among those who are least disposed to receive him. The church was filled with the poor, and forsaken by the rich ; and that which (as a nolileman is said to have observed) was never complained of in a playhouse, was admitted as a just cause of complaint in the house of God. When notice was given him that the crowd of people attending from diflPerent parts caused great inconi'eni- ence to the inhabitants, who could not safely get to their seats, he received it in the most placid manner, and said, " he was willing to relinquish an oflfice which he had faithfully performed, hoping that his doctrine had been Christian, and owning the inconvenience which had attended the parishioners." In this instance, therefore, as weU as in many others, he suffered as a Christian, and had reason to rejoice : for the spirit of glory and of God rested upon him, endowing him with the meekness and gentleness of his Master, and enabling him to serve his cause by his conduct, when he could no longer do it by his sermons.* Mr. Romaine entered upon this oflSce in St. George's parish on the first of April, 175C, and retired from it on the twenty-eighth day of September, 1755, during which time he preached occasionally at Bow church, in exchange with Dr. Newton, (afterwards bishop of Bristol) then rector of that parish, and lecturer of St. George's, Hanover Square, and also at Curzon chapel, then called St. George's chapel, Mayfair, in exchange with Dr. Trebeck himself, who was morn- ing preacher there. The times in which he was called to the exercise of his ministry in the west end of the metropolis, were distinguished by some signal judgments of Almighty God ; such particularly as were the earthquakes by which Lisbon was destroyed, and London threatened ; two shocks ha\'iug been felt in it, and a third expected. These judgments were preceded by great profligacy of manners, and its fruitful parent, licentiousness of principle. " As to faith," says one who preached on that occasion, " are not the doctrines of the Trinity, and divinity of our Lord and Saviour, without which our redemption is absolutely void, and we are yet in our sins, with the intolerable burden of the wrath of God lying upon us, blas- phemed and ridiculed openly in conversation and print ? As to unity of spirit, are we not distracted and torn to pieces with schisms and separations ? And as to righteousness of life, are not the people of this land dead in trespasses and sins, idleness, drunkenness, luxury, extravagance and debauchery ? For these things Cometh the wrath of God, and disordered nature proclaims the impending distress and perplexity of nations. And O may we of this nation never read a hand-writing upon the wall of heaven in the illuminated capitals of the Almighty, Mene, Mbne, Tekel, Upharsin : God hath numbered the kingdom, and finished it. ITiou art weighed in the balances of heaven, and found wanting the merits of a rejected Redeemer, and therefore thy kingdom is dinded and given away."t Mr. Romaine was not wanting upon the present occasion, as appears from two sermons in print, entitled, " An Alarm to a Careless World," and " The Duty of Watchfulness enforced ;" sermons which* are not exceeded in any of his writings. In both, and particularly in the preface to the former, there are some valuable antidotes against the prevailing philosophy of the day, which ascribed every • For information upon these circumstances in Mr. Romaine's life, I am indebted to the present rector of St. George's, the bishop of Bristol, and to the clerk in orders, Mr. Trebeck, Dr.Tiebeck's son, to whom his lordship was so good as to refer me. The latter, after having given the above account of Mr. Komaine's retirement from St. George's, adds the following words : " I shall be always ready to attest his zeal, and in conversation with him during that time, and occasionally afterwards, I found him mild and friendly." t See a sermon preached before the university of Oxford on Sunday, February 15th, }756 ; and at several other places, on occasion of the late earthquakes and public fast, by George Horne, M.A.and fellow of Magdalene college ; afterwards dean of Canterbury, and b.shop of Norwich. 1 1 is a pity that this sermon was not reprinted among those which have been collected into one volume since his death. REV. W. ROMAINE, A.M. 9 thin;? to second causes, and almost denied the existence of the first, excluding the God of nature from the works of nature, and refusing to acknowledge him as the author of judgments, and sin, committed against his divine Majesty as the cause of them. This, as he tells us in the preface before mentioned, was the philosophy of the year 1750, when the " learned accounted for earthquakes, by changing their name into airquakes, and then they were explained philo- sophically." Such was the state of rehgion and morals, when he was called to bear his testimony in the fashionable world. Having received the ministry of light and truth, he fainted not in the discharge of it, nor had recourse to the hidden things of dishonesty to recommend it : but used great plainness of speech, that by manifestation of the truth he might commend himself to every man's con- science in the sight of God. He spoke freely of the manners of the great, and endeavoured to bring them to an acquaintance with their own heart, as the seat and source of aU iniquity, and with Jesus Christ, as the great purifier of the heart through faith in his blood. With wliat judgment and clearness he brought these truths to the ears of the wise after the flesh, the mighty and noble of this world, may be seen in specimens of his preaching before them left in print, such as a sermon entitled, "A Method for Preventing the Frequency of Robbe- ries and Murders ;" and another " Discourse on the Self-existence of Jesus Christ ," both delivered at St. George's, Hanover Square. It was in this period of his life that Mr. Romaine was called to the professor- ship of astronomy in Gresham college. He had not the highest opinion of the religion, morals, or wisdom of the age ; and in the discharge of his duty in this new office he pursued a plan which ran counter to them all. He attempted to prove that God was best acquainted with his o^vn works, and had given the best account of them in his own words. He disputed some part of the Newtonian philosophy, with a boldness and banter which were not likely to be well received, when derogating from the honour of a man who was held little less than divine. And as he observed in the mathematics, astronomy, and geometry of the day, " a difference in their demonstrations of no less than one hundred and twenty- one millions of miles," so he spoke of the " modern divinity as bringing you no nearer than one hundred and twenty-one miUions of miles short of heaven." The only traces that I have ever met with of his conduct, in this professorship, are to be found in the Gentleman's Magazine for the month of March, 1762 'ITie reader may have recourse to this account, if he pleases, and must judge for himself how far it is just and impartial. If Mr. Romaine quitted this office in enmity with the world, he quitted it no doubt in friendship with God, for he had God's honour at heart, however he- might not have consulted his own ; he had therefore God's promise in hand, " They that honour me, I will honour." In proof of this, 1 cannot but observe, that whatever credit he lost in the city of London, as professor of philosophy in Gresham college, he retrieved it an hundred-fold in a business of a very different nature which happened about the same time ; I mean the famous Jew Bill. By his opposition to which, both in preaching and print, he rose and increased in favour with God and man. His reasonings upon this subject, and answers to every thing that was attempted in vindication of a project so contrary to the de- crees and declarations of heaven, and so injurious to the religious, civil, and commercial interests of this country, were collected by himself in a pamphlet, which was reprinted by the citizens of London in the year 1753, and it is a mas- terly performance, which wiU bear printing again. Mr. Jones, in his Ufe of Dr. Horne, late Bishop of Norwich, with which he has just favoured the world, has a passage so much to our present purpose, that I have taken the liberty of transcribing it. " In the year when the Jew Bill was depending, and after it had passed the house, he (.Mr. Horne) frequently em- ployed himself in sending to an evening paper of the time, certain communi- cations which were much noticed, while the author was totally unknown, except among some of his nearest acquaintance. By the favour of a great lady, it was my fortune (though then very young) to be at a table where some persons of the 10 THE LIFE OF THE first quality were assembled, and I heard one of them* very earnest on the matter and style of some of these papers, of which I knew the secret history, and was not a little diverted when I knew what passed about them. To the author of these papers, the Jew Bill gave so much oflence (and the Marriage Bill not much less), that he refused to dine at the table of a neighbouring gen- tleman, where he was much admired, only because the son-in Jaw of Mr. Pelliam was to be there ; he was therefore highly gratified by the part taken in that perilous business by the Rev. WiUiam Romaine, who opposed the considerations dispersed about the kingdom in defence of the Jew Bill with, a degree of spirit and success, which reminded us of Swift's opposition to Wood's Halfpence in his Drapier's Letters." This honourable mention of one who is now literally a departed brothor.f reflects equal honour upon him that made it, nor can it fail of giving pleasure to all lovers of peace and truth, as it brings two old friends and acquaintance together, who pursued the same path of study, though they have been cast into diHerent habits of life, who have contended for the same faith, fought with the same weapons, worshipped the same God, and steadily adhered to the same communion. Why should a doubt be entertained of their happy meeting in heaven, and of their rejoicing together in the beatific vision of the Lord their God ? Why should such a doubt arise even from their last meeting upon earth ? ^^'hich was indeed extraordinary, but of which no notice might have been taken in these memoirs, had it not made its first appearance in the EvangeUcal Ma- gazine, under the signature of T. H. as an anecdote of Mr. Romaine, " more characteristic of the man " (as this Avriter is pleased to say) " than might be found in twenty lives of him." How far the trait, as he has drawn it, is lovely in the character of a " venerable saint," every one must judge for himself, who reads the extract from the Magazine for the month of March, as it is given ver- batim in the note below. J The truth, as I have it under the hand of one present • Lord Temple. t A name was given to Mr. Romaine by certain gentlemen, whose apology was so ably written by one who rose to the bishopric of Norwich. They may all be ranked among the brightest ornaments and best friends of the church of England. They differed from Mr. Romaine only in the use, application, and enjoyment of the truths they held, which be sought personally for himself, and in the boldness and fervent zeal with which he endea- voured to propagate them to others. 'J'his happy, or unhappy turn (as the world is pleased to call it) led him into what some of his former friends called serious mistakes and irregu- larities. But the church of England had never a more dutiful, affectionate, and illustrious son than William Romaine. } " If twenty lives were written of Mr. Romaine, they will, I am confident, produce nothing more characteristic of the man than the following anecdote. I insert the names, perhaps you will prefer the initials. T. H. " About three weeks before the last illness of that venerable patriarch, Mr. Romaine, be was walking in the city, and followed close by Ur. G. of Islington, and Mr. J. of Pluckley, who had been formerly his intimate acquaintance, and, like many other old Hutchinsonian friends, had long forsaken and shunned him. His friendship, they knew, was not the road to Canterbury. " Niger est hunc tu Romane ca\eto. " Dr. G. said, 'There goes Mr. Romaine just before us.' Mr. J. replied, ' He is an old acquaintance of mine,' and, in his facetious manner, whipped by Mr. Romaine, and turning round, stopped him full ; just then Dr. G. was at his elbow : Mr. Romaine looked at him. * Do not you know ine, jMr. R. said he. * No,' said the venerable saint, ' nor my Master neither;' and turning round on his heel, crossed the way with contempt and indignation, leaving them confounded at this unexpected reception." Such is the famous anecdote which is to supply the place of twenty lives ! It impressed the present rector of Ulackfiiars as such a stigma upon his late venerable friend and pre- decfssor, as well as such an undeserved reflection upon a great character now living, that he inimediately sent to the editor of the Evangelical Magazine, the following letter : Sir,— In your Magazine for the last month I observed an anecdote of my late venerable relator, Mr. Romaine, which, had it been true, I was at a loss to account for the reasons of its insertion. If meant as a compliment, it has generally been understood as a reflection ; wliile it casts an undeserved odium also on two characters that are very worthily respected. Rut as the statement which has appeared is altogether erroneous, I have no doubt but you will be ready to counteract the effect which it has produced by publishing the circum- blaaces, as 1 received them from unquestionable authority, not long after tliey took place. REV. W. ROMAINE, A.M. 11 at the interview, was simply this. A little while before the death of Mr. Eomaine, Mr. Jones and Dr. Gaskin overtook him in Cheapside, and Mr. Jones very good- naturedly proposed speaking to his old acquaintance, and on getting up to him, he said with a cheerful countenance, " Mr. Romaine, I do not know whether you recollect one William Jones, but I do know that I do not forget you." To which Mr. Romaine made a laconic reply, which neither of the gentlemen dis- tinctly heard, but the words impressed upon them at the moment were, " No, nor my Master, I hope ;" and true it is, that Mr. Romaine, after having made this answer, turned upon his heel and crossed the street, leaving them not a little astonished at this unexpected reception. It might be une.ipected to them, but it was not an imcommon reception for Mr. Romaine to give in the street to his most intimate friends. He had a natural quickness, and sometimes rough- ness in his manner, which were often mistaken, when not meant, for anger and rudeness. He was seldom in the street but upon business ; and being intent upon his engagement, and as frugal of his time as he was prodigal of his labour, he seldom saluted any man by the way, neither was it his custom to fall out by the way. It is probable that he meant to cast no reflection upon his old friend, but to stir up his pure mind by way of remembrance, and to express a Christian hope that, as he had recognised the servant, he had not forgotten his Lord and Master. Nor is it Mkely that he should then treat one with contempt, with whom he had formerly lived in habits of friendship, and of whom he had always si)oken to others with respect and affection. Mr. Jones could have had nothing in view but good will and good manners ; and though he might have been hurt at this sort of reception from an old acquaintance, there is no reason to think that he is now iU-affected towards him, or that he designed any other than an honourable mention of him, after his decease, when he introduced his name into the hfe of Dr. Home. Just, however, as the comparison may be between the spirit and success of Dr. Jonathan Swift and Mr. Wilham Romaine, the causes in which they were engaged mil admit of no comparison. Permission to an individual to coin half- pence may be productive of mischief as injurious to trade, and as exciting to envy ; but an attempt to naturalise the outcasts of heaven, who have filled up the measure ot their iniquities in crucifying their King, was an attempt against The Rev. Dr. G. and the Rev. Mr. J. were walking together in Cheapside, when the sight of Mr. Romaine at a distance gave rise to the following conversation, Mr. J. There is Mr. Romaine — do you know him? Dr. G. No. I have no personal acquaintance with him. Mr. J, Does he know you personally 1 Dr. G. I am not sure that he does ; have you any knowledge of him? Mr. J. Yes. Some years ago we were very intimate, and he has been at my house some days together ; I will speak to him. As Mr. Romaine came near, he was addressed by Mr. J. in this manner — " How do you do, Mr. Romaine? I do not know whether you forgot one William J. 1 do not forget you." To whicli Mr. Romaine replied, " No, nor my Master neither, 1 hope." Without waiting for a reply, he crossed the street and passed on. In whatever way Mr. Romaine's answer be understood, it implies no such reflection on Mr. J. as is so strongly marked in the state- ment you have given. I am rather inclined to think he meant it as a compliment, as I have heard him express himself in terms of great respect, as to the person he then spoke to. No idea of disrespect need be attached to his immediately passing from them, for it was what Mr. Romaine would frequently do to his most intimate friends, as he had almost as great an aversion to stop talking in the street, as in the church, in the latter of which he was so remarkable, and so worthy of imitation. 1 conceive, sir, it is a justice due to all paities, to insert this, for the authenticity of which I an responsible. I am yours, Blackfriars, March 23, 1796. William Coode. Why was not this letter inserted, or at least acknowledged? Should not a work, called '■ Kvangelical," be careful to speak evil of no man? Should it not, if it accuse falsely, lake the earliest opportunity of acknowledging iU error? Is it fair to suppose that l\lr. l.'s intimacy with Mr. Romaine should have been discontinued from an idea that it would obstruct his preferment in the world ! Does not the character of Mr. J. as a scholar, a clergyman, and a Christian, stand too high to be soiled by a paragraph in the Evangelical Magazine? Or is it to be inferred, from the general tenor and tendency of his life and « riiings, tiiat the Judge of quick and dead will deny him at the great day, and include him ill that awful sentence, " Depart fiom me, 1 never knew you?" 12 THE LIFE OF THE tlie laws and autliority of the Most High, no less daring than that of the apostate emperor to rebuild Jerusalem. It was an attempt which proved the infidelity of the times in which it was made, for had Moses and the prophets been consulted, they had informed the world ages before, that the Jews should be a proverb, an astonishment, and an hissing, among all nations, until their conversion to God, and their acluiowledgment of that same Jesus whom their fathers crucified, as Lord and Christ. As no act of parliament can convert, so none can naturaUse them. It is surprising that the fulfilment of the Scriptures, in the dispersion and disgrace of that extraordinary people, has not more effect than it seems to have upon sceptical minds. The veracity of the Bible we cannot dispute, but the contents of it we cannot receive, as long as we are influenced by the spirit of the world ; nor will arguments or facts convince tis, when our \ices and in- chnations oppose them. It has been the opinion of those who have been best acquainted with divine truth and human nature, that the enmity of the one ageunst the other is not so much in the head as in the heart of man. 'ITie apostle indeed represents the heart as the seat of faith, and of infidelity ; for as he teUs us in one place, that " with the heart man believeth unto righteousness," so he guards us m another against an " e\'il heart of unbehef, in departing from the \mng God." I have been told (and I think by Mr. Romaine himself) that the late Rev. William Grimshaw, minister of Haworth, in Yorkshire, used to be much with Lady Huntingdon, when she was in that part of the country ; and had frequent argu- ments with her son, the late Lord Huntingdon, upon the subject of rehgion. In one of them he said, " I perceive that your lordship's quarrel with rehgion is remark, that he never encountered that antagonist again. As this Mr. Grimshaw was an eminently pious and laborious clergyman • (perhaps the most so for his own or any time), so he was among the particular friends of Mr. Romaine. Soon after his death, which happened in the year 1763, Mr. Romaine preached at Haworth. His te.xt was that well-chosen passage. Acts xi. 23 : " Who, when he came, and had seen the grace of God, was glad, and exhorted them all that with purpose of heart they would cleave unto the Lord." The distress of the people for the loss of so valuable a man, and their anxiety about a successor, were not to be described. The sermon was striking and impressive, and had the good effect of putting them upon fervent and united prayers for the continuance of their spiritual privileges, and the e^-ent answered their utmost wishes. The clergyman who succeeded was the Rev. John Richardson, a person of an excellent spirit, whose views of divine truth were remarkably clear and evangelical, and whose imaffected piety and exemplary conduct continued to be an ornament to the church of God, and a blessing to that parish, till the year 1791, when he was called to his everlasting rest.f In February 1755, Mr. Romaine changed his condition by marrying Miss Price, who now sits as a widow to lament the loss of a most faithful, affectionate, and attentive husband ; and to whom I take this opportunity of expressing my thanks for many authentic communications concerning him. Upon lea\'ing his situation in St. George's, Hanover Square, or soon after, he became curate and morning preacher at St. Olave's Southwark, upon which office he entered in the beginning of the year 1756, and continued in it to the year 1759; and to this congregation he dedicated his sermon upon the parable of the dry bones in Ezekiel, preached in their church, and pubhshed at their desire. He resided the first year in the rectory house, and removed from hence into Walnut-tree Walk, Lambeth. Here he had a delightful retreat, in which he spent some of the happiest of his years. A httle garden, which he dressed, kept, and planted ; and as he viewed the productions of it with faith, and received them with thank- * I am happy to hear that his life is comiog before the public, from the pen of a well known, a most able and useful writer. t We are indebted for this account to Mr. Whitaker, now of Ringway, in Cheshire, who Wis born in the parish of Haworth. " And though," says he, " I did not hear Mr Romaiae preach, and was too young to have made any observations, yet I have often heard the peopla speak of it with the greatest satisfaction and thankfulness."' lordship was so affected with the REV. W. ROMAINE, A.M. 13 fulness, he converted it into another Eden. Here he received his friends, parti- culaily serious candidates for orders, and his younger brethren in the ministry, admitting them to his early breakfasts, and feeding them with knowledge and understandhig. An interview of this sort, with a clergyman now hving, has been kindly communicated to me, and the following accoimt of it drawn up by his own hand. " I breakfasted one mornijig with Mr. Romaine, somewhere I think in Lambeth parish, but it is now many years since. On taking the bread pre- pared, which I thought good, he mentioned the circumstance of the late Dr. J ohn Fothergill's having in some cases advised the not giving to sick people, and especially tc weakly ailing children, preparations from London bread, on account ' of the too frequent adulteration it underwent previous to baking.' I was then a young clergyman, and shall not easily forget the manner (for I still feel the impression) ol his turning the subject to the ministeral administration of the bread of life to the people. lie touched very clearly and forcibly on a variety of modes by which the word of God was perverted, and the ill-leaven and other in- gredients too often mixed with that heaven -imparted sustenance, which was intended to be meat indeed ; and this he did in such familiar, easy, and yet pointed terms, and with that paternal benignity of look, as left me equally pleased, and, I trust, improved by the interview. It rendered bread to me of more value, both as a support and as a sign. I have yet cause to thank him for the dis- cussion it produced, and shall ever revere his memory for so well-timed and happy an allusion. " 'fhe same morning I remember well his mentioning it as in his opinion a fault, to preach censoriously, sarcastically, or harshly of brethren in the ministry, or of others, however remote from ourselves in matters of sentiment and per- suasion. My friend, Mr. George Whitefield, said he, one day told me very candidly, that there was a time in his life, when he thought he had never well closed a sermon without a lash of the fat, downy doctors of the establishment. At that period, said he, I was not lean myself, though much slenderer than since. ""I went on, however, and seldom failed to touch pretty smartly upon the objects of my dissatisfaction, till one day, getting up into the pulpit in Tottenham- court-road, I found the door apparently narrowed, and moved in obliquely. The idea then struck me, that 1 was becoming at least in appearance, a downy doctor myself; and from that time I never more made the downy doctors a subject of castigation. He acted wisely, finding it much more comfortable to himself, and more edifying to his hearers, to preach Christ, and let other things and other people alone." Mr. Romaine, after he left the cure of St. Olave's, was morning preacher for hear two years at St. Bartholomew the Great, near West Smithfield, and removed from thence to Westminster chapel, where he had the same office for si.x months, till the dean and chapter withdrew their patronage and protection from it, and refused him their nomination for a license to preach there. The place then fell into other hands, and Mr. Kornaine, who was immovably attached to the established church, resigned that situation. Nor had he any stated employment in the church, excepting the lectureship of St. Dunstan's in the West, till he was chosen to the rectory of Blackfriars in 1764, to which, owing to a dispute about the election that was settled in the court of chancery, he was not admitted till the year 1766. During the time in which he had no settled employment in the morning, he preached charity sermons in many churches in London — sermons, which had been the means not only of spreading the gospel, but of proving its efficacy ; for whatever may be ignorantly said against it as inimical to good works, more good nas been done by it, and larger collections produced by the preaching of it, than by all the mere essays upon charity put together. He preached often likewise at the Lock Hospital upon the first institution of that charity, and the building of the cha;iel. Being honoured also at Lambeth with the acquaintance of arch- bishop Seeker, he generally assisted in the parish church upon the first day of the month, it being the custom of that venerable prelate constantly to attend and to administer the sacrament of the Lord's supper. In speaking of him as a preacher, we ought not to omit liis fretjuent appear- THE LIFE OF THE ances in that character before the university of Oxford. He printed some of his discourses delivered there, such as those upon the " Di^-ine Legation of Moses," upon " Jephthah's Vow," upon the " Sure Foundation," and upon " the Lord our righteousness." This latter he sent to the press, as being the last which he was permitted to preach, the pulpit being refused him in con- sequence of it, and he published it with the following dedication to the vice chancellor : *' To the Rev. Dr. Randolph, Vice Chancellor of the University of Ouford, and President of Corpus Christi College. " When I delivered these discourses, I had no design to make them public ; but I have been since compelled to it. I understand they gave great offence, espe- cially to you, and I was in consequence thereof refused the university pulpit. In justice, not to myself, for I desire to be out of the question, but to the great doctrine here treated of, namely, the righteousness of the Lord Jesus, as the only ground of our acceptance and justification before God the Father, I have sent to the press what was delivered from the pulpit. 1 leave the friends of our church to judge, whether there be any thing herein advanced contrary to the scriptures, and to the doctrines of the reformation. If not, I am safe. If there be, you are bound to make it appear. You have a good pen, and you have great leisure ; make use of them ; and I hope and pray you may make use of them for your good and mine. " I am, with my constant and hearty prayers for the university's prosperity, " Mr. Vice Chancellor, " Your humble ser^'ant in Christ, " William Romaine." While there is nothing in these sermons that cr.u impeach his character as a scholar, or as a di\'ine, there is something in the dt aication prefi.\ed to them, that does him great honour as a gentleman and a Christian. Whatever reasons the university had for so stigmatizing a man, upon whose lips they had formerly hung, charmed by his eloquence, and edified by his doctrine, it is jjlain that he took the handsomest leave of them. He seems to have departed from them as the apostles did " from the presence of the council, which commanded that they should not speak in the name of Jesus, rejoicing that they were counted worthy to suffer shame for his name." Acts v. 41, 42. That Mr. Romaine neither committed mistakes, nor betrayed infirmities, is what no writer of his Ufe will affirm : nor would any reader of it believe : this would be to aflirm and believe that he was not a man. But of his steady and uniform attachment to the doctrines and discipline of the church of England, no doubt can be entertained. It was an attachment which yielded to no discourage- ments on the one hand, to no allurements on the other; for though preferment was ^vithheld from him in England, it was held out to him in America, from whence the most pressing invitations were sent to him to accept of St. Paul's church in Philadelphia, with a salary of six hundred pounds a year ; and these were seconded by the most urgent and repeated entreaties of his friend Mr. Whitefield, who considered him as persecuted in one city, and therefore clearly called to go unto another. But Mr. Romaine loved his church and his king; and though he felt and professed that affection for Mr. Whitefield which every lover of Jesus Christ must feel for so able and faithful a preacher of his name so useful an instrument in the hand of God of renving the doctrines of the reformation in this country, yet he never could agree wth him in any mode of propagating the truth itself, which he thought inconsistent with the line of con- duct prescribed to a clergyman. As to America, where e])iscopacy was never likely to be established, nor monarchy to be long endured, it was a soil by no means genial to him ; he expected therefore little from being transplanted into it; and he lived to see many, who had fled to it, as a Utopia of rehgion and liberty, return with no small delight to old England again. As a proof of his unalterable regard for this church and nation, he first printed in 1757, the year of his dismission from the university pulpit, "An Earnest In- vitation to the Friends of the Estabhshed Church to join with several of tlicir REV. W. ROMAINE, A.M. 15 Brethren, Clerg}' and Laity, in London, in setting apart one hour of every waek for Prayer and Supplication during these troublesome Times." After having mentioned the motives and calls to prayer, he proceeds to the matter of it, and invites us to " pray for the peace of our established church, and for all orders and degrees of its ministers, beseeching God to give them his grace and heavenly benediction, that both by their life and doctrine they may set forth his glory, and set forward the salvation of all men. And to the end there may ne\er be wanting such persons in the church, let us pray for all seminaries of Christian education, especially for the two universities," &c. As a proof of his good wishes to all Christian people, he adds, " May the God of love dispose us also to pray fervently for all the protestant dissenting congregations which love the Lord Jesus in sincerity. May he shed that love abroad in all our souls, which alone can eft'ectually free us from party spirit," &c. This same tract he re- printed in the year 1779, and again in 1795, a few months before his death. And it is to be hoped that being dead, he will yet speak in it to many, and ex- cite them to the practice of what he there recommends. If any additional argu- ments are wanting to enforce this good work upon Christians, besides those in this useful little tract, they are to be found in a sermon published at the same time with the first edition of it, entitled, " The Duty of Praying for others." It was printed indeed without a name, but bore such indubitable marks of Mr. Komaine's style and spirit, as to leave no doubt respecting its author, and indeed it may be ranked among the best of his writings. '1 h^; which he recommended to others, he practised himself, and found so much encouragement to pray always and not to faint, as to be induced a few years aftenvards to send a circular letter to every serious clergyman, whom he knew, and whom he remembered at the throne of grace, inviting them to set apart one hour in the week for calling upon God; imploring his mercy upon the established church, that he would revive his ^\ork in it, and send forth more labourers into this part of his harvest. This letter will appear in the printed collection ; but as it will bear a second and a third reading, as the subject is im- portant in itself, and handled by Mr. Romaine in the choicest manner, as it is a true specimen of his zealous afl'ection in a good thing, as well as of his parti- cular love to this church and nation, as it shows his knowledge of himself, and con- tains much godly experience, which may be useful to others ; it is here inserted as forming no inconsiderable part of his history ; and may all the benefits that he wished, be the fruits of its pubUcation. My dear brother in our precious Jesus. — In the year 1756, a weekly hour of prayer was agreed upon by several religious clergy and laity, in order to humble ourselves under the mighty hand of God, till he should be pleased to put a stop to the calamities of that time. He did hear us, glory be to a prayer-hearing God, and he turned our supplications into praises. About that period it began to be laid very near my heart to pray earnestly and often for the prosperity of our Zion, for which I never fail to make intercession in all my addresses to the throne of grace. But once a week, on Fi iday, I have what is called the clergy's litany. In which, after general petitions for the out-pouring of the Spirit upon all the ministers of our church, I make mention by name of those my fellow- labourers, \. hom God has highly honoured in making them faithful and useful in the ministry. As I go over then- names recommending tliem to the care, and their people to the blessing of our glorious Head, it is my custom to ask parti- cularly foi- them, such things as I know or hear they want. Your name has been long in my list, and you owe me many, many prayers, a lawful debt, which now upon demand, I hope you will rejjay me. I ask it in justice due to myself. I entveat it for the glory of our common Lord, and for the advancement of his own cause and kingdom, and for your own soul's prosperity. O that I may write any thing to stir you up to pray till you as far outstrip nie herein, as to make it a point of gratitude for me to pray more and more feri-ently for you. I will mention .some of the motives which moved me to this practice, and some of the advantages which I have found in it, and I beg of the Lord to make them the means of inducing you to join wth me in this delightful exercise of brotherly love. 16 THE LIFE OF THE 1. One of the fiift things which put me upon it was the frequent use of the hour of prayer, mentioned above. We are called upon in sciipture to make supplications, prayers, intercessions, and giving of thanks for all men ; and we are very often exhorted to pray for the household of faith, and more particularly for the ministers of it, agreed together in this land to worship the same Lord in the same outward establishment, to which you and I are very closely connected, both in profession and principle. To us, as ministers, the command should be of great force — " Pray for the peace of Jerusalem." — Tliis peace depends upon the Lord's sending and blessing his ambassadors of peace. They are his mi- nisters, attending continually for this very thing. He raises them up ; he fits them for the advancement of it ; he ])rospers them for the sake of the prospe- rity of his church, as he says, " I wnW clothe the priests in Zion with salvation, and then her saints shall shout aloud for joy." For this reason we find St. Paul in ail his epistles desiring to be jjrayed for — " Pray for us" — for grace, for gifts, for success. He puts the churches upon asking what their ministers wanted. Although God has promised it, yet he will be entreated for it. The prayer of faith never returns without a blessing, which I have remarked again and again to the praise of him who says, " Ask, and ye shall have," and this has been a 2. Second argument very powerful with me. The command given to pray for the peace of Jerusalem has a promise — " They shall prosper that love thee." — 'ITiis has been fulfilled. I have seen manifest sensible answers to this prayer — clear displays of the faithfulness of the promise maker. He has vouclisafed to give the desired mercy — not for the merits of our prayers, but for the sake of his own great Name. He put it into our hearts to see what his church wanted : to ask the syj^jily of him, and now having received it, to ascribe all the glorj' to his grace — " AVorthy is the Lamb." His kindness hitherto is a mighty encourage- ment-<) go on, and is a 3. Motive for me to persevere, and for you to join with me. He says when the work is great and the ministers hut few — " Pray ye the Lord of the harvest, that he would send forth labourers into ^lis harvest field." This was our war- rant to ask, and asking in faith according to his will, we had confidence in him that he would hear and answer ; and he has been as good as his word ; we have tried it, and found it cannot be broken. For these last eleven years we have been praying for more labourers, and every year he has sent forth some more. O that lie may give the word, and greater still may be the company of the preachers. Have we not aU the reason in the world to e.xpect it ? The promise stands sure — his hand is not shortened — his love is not abated — prayer has not lost its efficacy with him to engage his love and power to fulfil the promise. Doubtless more, more labourers shall be sent out, if more of us join in fervent prayers, nothing wavering. While we continue to pray, he will continue to an- swer. This is fixed as the throne of God — " I will not suffer my faithfulness to fail." O how has my dependence on his unalterable word been strengthened, by seeing it so constantly fulfilled ; and how has my attachment increased to our established church, by his raising up more ministers among us ! Indeed he owns our establishment at this day ; and thereby he encourages us to pray on ; and if we do, we may hope to see greater things than these. May you and I find reason to be asking the enlargement of Christ's kingdom in our land, until he remove us into his kingdom of praise. 4. These arguments are continually enforced by the constraining love of Jesus, which keeps the soul in a good frame to pray for the advancement of his honour and glory. While i find a warm heart to him, I cannot help wishing that others may be won over to the love of him. To set him forth, that they may behold his matchless glory, is our office. Ever}- gospel minister is raised up to sound aloud the praises of the wonderful person, and of the infinitely perfect work of the divine Saviour, in whom aU the perfections of the Godhead shine out in the richest display of their beauty, love, and power. The gospel-ministry was or- dained for this purpose, and it is blessed to this day to the hearts of poor sinners, by bringing them to see, to admire, and to enjoy the love of the Father through the salvation of the Son, by the grace of the Spirit. This is the ministration, which e.\ceedeth in glory. O what an honour is it that we should be called to K t; V . \V . It O M A I > i; , A M 17 partake of these blessings ourselves, and that by our means the Lord would, and does, convey them to our people. The sense of this is constrainin<;. Under the influence of it we cannot but pray for his ministers, that they may sjjread his gospel and advance his fame. O, for more love to this preople, is the ruhng affection in the head of the church ; and when he intends to send them out, he gives his people the sp'rit of prayer, to desire of him pastors after his own heart ; and to encourage them to ask, he promises, " Whatsoever ye ask, shall be done for you of my Father, who is in heaven : for the Father hini- c 18 THE LIFE OF THE self loveth you, and will give you whatsoever you ask in my name : and when any two of you agree to pray for more labourers, or for greater usefulness in them who do labour in the word and doctrine, I wiH then be in the midst of you, spiritually present, that you may have communion %vith me in prayer, and that you may be satisfied I do hear, and will answer." How inviting, how persuasive are these words ! surely they ought powerfully to influence you and me. What may we not expect from meeting often in the presence of Jesus ? Try, my dear brother. Be much in his company, and see what %viU come of it. Your heart will certainly be more knit to him, and he will knit you closer to his other mi- nisters in the unity of the Spirit. He will bring us to be of the same mind in the Lord. This is as the three-fold cord which is not quickly broken, because it is a bond of the Lord's o^vn making, and of the Lord's own keeping. He maintains it, and he ties it closer by giving us sweet fellowship in one another's prayers, and by enabling us to act and live, according as we jiray for the good of our bre- thren. Thus he makes it appear that we are taught of God to love one another, for he only can teach us to love unfeignedly, and with a pure heart fervently. This is the most blessed union upon earth, because it flows from our being one with Christ, and proves that we hold the head, and are under him as living mem- bers in his body united together, having the same care one for another. — Hereby we know what the communion of saints is — we experience, and we rejoice in its blessings O how will this strengthen the hands of each other — it will make us mighty through our God to do our work, to endure hardship, to fight our battles ; yea, to the many antichrists of this our day, we shall become terrible, hke an army with banners. May the Lord make you a good soldier in this noble army ; and he will, if you will join with us. Your prayers will not return void into your own bosom. No, no. Every prayer for your brethren will bring down a blessi.ig upon yourself, and you will find more arguments daily than I have room to mention. Only one thing more I must take notice of, which is my Seventh motive, namely, the present necessity. Look round the island — examine the state of it. You cannot help seeing how things are going on. The prospect is alarming. Our national sins had been long crying aloud for vengeance, but the long-suffering of our God has withheld it ; and to leave us, a people without excuse, he sent mercy instead of judgment. He revived his work — raised up ministers — sent them in his name to proclaim his grace in Jesus, and to call sinners to repentance. What has been the effect ? O guilt, beyond that of Sodom and Gomorrah ! The gospel is rejected. This one sin is filling up the measure of our iniquity fast. Judgment slumbereth not. It is abroad. The storm is gathering. A dark black cloud is hanging over us. It has not burst yet, but God knows how soon it may. If it should, what have we not to fear ? The scripture character of the latter days is now fulfilled. We are in the dregs of time. The damnable heresies, as foretold, are brought in. Atheism, infidehty, and their poisonous fruits, harbingers of the great day, do abound, and security marks it to be near at hand. Thanks be to God there is a little hght breaking through this dismal cloud, which affords us a ray of hope. Jesus has not left himself without witness. He has still a cause, and ministers to plead it, in our land. But how few are they ! Blessed be God for any. He, who sent them, can send more, and he bids us pray for more. '\Miat he bids, the times press and enforce upon us. A\Tien was there, when can there be, greater need ? Does not every thing precious in time and in eternity call upon us to pray for one another, and to pray, that the Lord may add to our numbei daily ? Is not his glory blasphemed openly, his mercy abused, his gospel rejected, and therefore are not public and private virtues neglected, )'ea, despised? What can stop the deserved ruin ? Only God, and he only in the way of his own appointment. Tlie gospel is his saving ordinance, and ministers are the means which he uses to make the gospel the power of God unto salvation. O let us pray then for more of them. To this let the love of dear Jesus con- strain us — the love of our king — and of our country — the love of our religious and civil liberties — the love of our families and children — the love of our own souls, and of our parishioners. O that God may put it into your heart by these, or any other motives, to join with us in praying him to send forth more labourers REV. W. ROMAINE, A.M. 1!) into his harvest. Amen, Amen, say I. Let all that love the Lord Jesus in sincerity say, Amen. My dear brother, if God should indine your heart to this work and labour of love, there are two things earnestly recommended to you ; the First is to meet us at a set hour ; that we may agree in our joint prayers, and may have the divine promise to depend upon for the blessing we ask. We have for some time met every Friday at noon, but it has been found inconvenient ; and by consent it is now fixed from nine o'clock on Friday morning to ten. You will then meet a great deal of good company at our court — several dear ministers and fellow-labourers round the throne, besieging it with their prayers for each other, an T for the increase of their number. Whatever be the general issue, it win be well with us supplicants. Our labour will not be in vain in the Lord. If our prayers do not remove the affliction of Joseph, yet we, grieving for it, have a promise of safety, when that affliction comes to be destructive, as you may read at large in Ezeliiel, chap. ix. A Second thing is desired of you, namely, that you would pray for the brethren by name. This is not a trifling matter. Indeed it is not. Make trial of it, and you will find more advantages in it than I have mentioned above. It has been exceeding profitable to my own soul for several years, and I doubt not but experience wiU make it so to yours. I leave all that I have said in the Lord's hand, that he may apply it to you, as seemeth him good. Whether you join with us or not, I will not cease to pray for you and yours, that the work of the Lord may prosper in you and by you. Only remember the time is short. The work is great. The Lord God bless you in it, that his harvest may be got in soon, and his labourers may go to rest. In this happy number may you and I be found. When our prayers are over may we continue our praises to Father, Son, and Spirit, three persons in one Godhead, to whom we shall be giving equal glory, worship, and thanks, through a long blessed sabbath. Hallelujah. Amen. Such an epistle wiU bear, and indeed it requires, frequent reading. The business recommended in it should not be forgotten. A list might be circu- lated every year of such as call upon the Lord in every place, and labour in his word and doctrine. To their names might be added any particular circum- stances, which call for praise or prayer. And an hour or more, might be well spent in making mention of each severally before God, without vain repetitions. An anniversary sermon might be preached, giving a short account of the pro- gress of the gospel in the kingdom, and published, as a history of the church, for the benefit of the present and future generations. It was Mr. Romaine"s custom to preach a sermon of this sort every year upon the second day of March, being the day of his election to the living of Blackfriars. " In one of these discourses he mentioned that himself and three others agreed to spend one hour in the week, at a stated time, in prayer for the revival of the power of godliness in the established church."* What an increase did he live to see! from units to hundreds ! And what encouragement did he hold out to the ministers and people of God, to devote a small portion of their time to prayer, supplication, intercession, and giving of thanks, for the e.xtension of the king- dom of Jesus Christ ! for the revival of that work of the Lord which shall stand for ever in a people whom he forms for himself, and of whom it may be observed, that in projjortion as they are formed for the Lord in the next world, they are formed for good in the present one j the increase of them therefore is a great public concern. We have now followed the object of these memoirs through some of the changes and chances of this mortal life, as well as through some of the trials and tribulations of the Christian life, to his final settlement as to this world in the rectory of St. Andrew Wardrobe, and St. Ann's, Blackfriars. Nor were the leadings of Providence less wonderful in this circumstance of his life, than they had been in most of the preceding ones. The right of presentation to this • See Memoir of the late Rev. William Romaine, in tlie Evangelical MaraJine for November, 1795, p. 449. 30 THE LIFE OF THE living is vested in the crown and in the parishioners alternately. Mr. Romaine's predecessor was Mr. Henley, a nephew of the then Lord Chancellor Henley. He enjoyed this preferment only about six years and a half, and died young, of a putrid fever, in consequence of visiting one of his parishioners in that disorder . He was a man of an e.xcellent spirit, and of great piety, and promised to be very useful in the church ; but it pleased God to remove him, and to incline the hearts of some in the parish, upon his decease, to propose Mr. Romaine £is his successor. This was done without Mr. Romaine's knowledge or consent : the first intimation which he received of it was from a newspaper, which he took up by accident, when upon a journey. His friends, who first started the idea of nominating him as a candidate for the living, entertained little or no hopes of success ; but, upon sounding their fellow parishioners, they found that at least two-thirds of them were in his favour. In order to check their progress, a rumour was spread that he was above soliciting their votes and interest. But upon the day being fixed for each candidate to preach his probation sermon, Mr. Romaine was apprized of it, came immediately to London, and made his appearance among them. The day appointed for his preaching was the 30th of September, 1764, upon which occasion many absented themselves who had been in the habit of hearing him, lest they should crowd the church, and occupy the seats of the inhabitants ; and, by giving them offence, throw obstacles in the way of his election. The sermon, which he preached upon this occasion, does him infinite honour as a Christian preacher, and an honest man. It contains truth, the whole truth, and nothing but the truth, as it is in Jesus, with a very plain and close application of it to each particular hearer. He thought fit to assign his reasons in it for not ha^dng behaved towards them in the common way of soUciting their favour. " Some have insinuated that it was from pride that I would not go about the parish from house to house, canvassing for votes ; but truly it was another motive, I could not see how this could promote the glory of God. How can it be for the honour of Jesus, that his ministers, who have renounced fame, riches, and ease, should be most anxious and earnest in the pursuit of those very things which they have renounced ? Surely this would be getting into a worldly spirit, as much as the spirit of parhamenteering. And as this method of canvassing cannot be for Jesus' sake, so neither is it for our honour : it is far beneath our function : nor is it for your profit. What good is it to your souls ? What comphment to your under- standings ? What advantage to you in any shape, to be directed and applied to by every person, with whom you have any connexion, or on whom you have any dependence ? Is not this depriving you of the freedom of your choice ? Deter- mined by these motives, when my friends of their own accord put me up as a candidate, to whom I have to this hour made no application, directly or indi- rectly, I left you to yourselves. If you choose me, I desire to be your ser^'ant for Jesus' sake ; and if you do not, the \vill of the Lord be done." This sermon operated greatly in his favour; it was weU received by the parishioners, and published at their request. There were two other candidates for the Mving besides himself, and a scrutiny was demanded in favour of each at the close of the first day's poll. This scrutiny was entered into, but produced no decision, the proper quahfications not being settled which entitled an inhabitant to vote at the election of a rector. A second election was agreed upon by the friends of the several candidates, which ended in favour of Mr. Romaine, who had a great majority of votes, and was declared duly elected. But this did not satisfy the other candidates ; each put in his claim, and the business was transferred into the court of chancery. It continued there for more than a year, and, in the end of January, or begin- ning of February, 1766, a decree was given by Lord Chancellor Henley, in favour of Mr. Romaine. He was instituted and inducted accordingly, but was observed to tremble much during the whole ceremony of his admission. His feelings have been expressed by himself in a letter which he wTote upon the decision in chancery. " My friends are rejoicing all around me, and x^nshing me that joy which I cannot take. It is my Master's will, and I submit. He knows what is best both for his own glory, and his people's good ; and I am certain he REV. W. ROMAINE, A M 21 makes no mistakes in either of these points, but my head hangs down upon th« occasion, through the awful apprehensions which I ever had of the care of souls. I am frightened to think of watching over two or three thousand when it is work enough to watch over one. The plague of my own heart almost wearies me to death ; what can I do with so vast a number ?" Such were the methods by which he obtained the living of Blackfriars, and such the views with which he entered upon it. His aims were directed to the glory of God, the profit of his parishioners, and the edification of the church in general. They cannot be better represented than they have been by himself in two letters kindly communicated by a respectable clergyman, to whom he gave a title for orders the year after his admission to the church of Blackfriars. As these letters are not to make a part of the printed collection, they are here rescued from oblivion ; and such parts of them produced, as e.tpress the writer's ideas of his own situation, as well as of the duties incumbent upon a person who is offer- ing himself a candidate for holy orders. The expressions alluded to are the fol- lowing : — " In this whole affair I have desired simply to follow what was right, and to aim at the divine glory ; and if I know my own heart, (which is not easily known) my eye is single in your coming to me. I desire your good, and not mine own ; your being with me may be the means of much edification to your own soul, and may tend greatly to your future usefulness. I would have my church a nursery, where such as you may grow, tiU you are fit to be planted out, and when fit, I would not keep you a day, but rather use my interest to provide some preferment for you. This is my plan, my title, and my pulpit, and what I have in consequence of the Lord's sending me to Blackfriars. I have them for the Lord, and I beg grace of him that I may employ them so as shall be most for his glory. I shall i-eceive you on this footing when you come. May the Lord the Spirit unite your heart to me as mine is to you, and may we be taught of God to love one another. " I hope you will not forget me in your addresses to the throne of grace, and if I may give my advice, it is needful for you at present to be much in prayer for these graces : " First, For the right knowledge of yourself — your vileness. " Secondly, For the right knowledge of Jesus — his glory. " Thirdly, For a single eye to his glory in your taking upon you to be his mi- nister and servant in holy things. " Fourthly, For a love to souls ; when you know much of his love in saving your soul, that will make you labour much for Jesus, in trying to set forward the salvation of others. And, " Lastly, You should beg of God, and be always begging as long as you live, for an entire dependence upon the Lord to bless you in his work. We toil all night and day, and catch nothing, till the Lord bless the gospel net. ITie Lord bless it in you and by you, so prays your real friend and servant, " William Romainb. " Lambeth, August 4th, 1767." This same gentleman expected to have been ordained upon Trinity Sunday, but was disappointed. He gained by this loss a second letter from his friend Mr. Romaine, equally expressive with the first of his views of the Christian ministry. " Dear Mr. . It was not without good reason that the Lord would not suffer you to be ordained last Trinity. He had much to teach you in these months, and I hope you have been a good scholar. He wanted to teach you your absolute unfitness for the work of the ministry, and thereby to bring you to an entire dependence upon him. You cannot love the work, nor be success- ful in it, nor, upon succeeding, give Him aU the glory, but through his grace. He laid you by a little to make you more perfect in this lesson. It is very hard to learn, for I am still at it every day, and get but httle ground. Self, proud self, is such a dull scholar, and has such a bad memory, that though I am satis- fied to-day Christ must do all for me, and all in me, and all by me too, yet I soon forget, and soon want to be something in the work myself; but I doknosv. 22 THE LIFE OF THE and blessed be the name of Jesus, I do experience that his grace is sufficient for ijie chiefly in the pulling down of my pnde, and in making me willing to be nothing, that Christ may be ALL. May he pour out upon you and me more of his uirit to lay self very low, and to exalt the Saviour." These letters speak for themselves, being the language of a person who had determined to know nothing among his people, but Jesus Christ and him cru- cified. A determmation which being generally made in the Spirit, is generally pursued with steadiness ; at least it was in the instance before us unto the tn'd of his Ufe. He entered upon his Uving not only in the faith and patience of Jesus Christ, but also with a decided preference to the church of England, in which he was called to preach his name. He therefore adhered to her discipHne, and explained her doctrines, with a view to enforce upon his hearers conformity to both, and a regular continuance in her communion. In pursuance of this plan, he declared his intention of preaching a course of sermons upon the thirty-nine articles of religion, and in the process of this service he received from his parishioners the following petition : " To the Rev. William Romalne, Rector of the united parishes of St. Andrew by the Wardrobe, and St. Ann, Blackfriars. " Reverend Sir, As you have been pleased to intimate an intention of preaching a course of sermons upon the thirty-nine articles of the church of England, and have actually proceeded in a manner that has given general satisfaction — ^We, the churchwardens, parishioners, and inhabitants of the above-mentioned parishes, whose names are hereunto subscribed, reflecting how many Christians are un- happily deprived of reaping any benefit from them, owing to their being confined within the narrow limits of a single church, do, for the interest of religion in general, and for our benefit in particular, join in requesting you (if agreeable to yourself) to print and publish the same ; and we are the more prompted to make this request, as we are informed that there is no work of the kind now extant. John Whinn William Trickets John Wilkinson Roger Butcher John Holton John Righton Thomas Hunter, Sen. Henry Collins John Hore James Hudson John Biddle Richard Hudson WiUiam Slade Ann Wells M. Ramsay John Edrington R. Packer John Griffiths Harman Samler I. Hutchins Os. Olney Richard Smedley William Cock W. Box Thomas Hunter, Jun. Henry Adhdge John MuUis Ann Rodbard William Montague Samuel Thomas." Tills petition was found among Mr. Romaine's papers, but the request con- tained in it was not complied with. Nor was he less attentive to the temporal than to the spiritual concerns of his situation. He found the parsonage-house wholly unfit for the residence of a pastor, it having been turned unto warehouses, and being wholly out of repair. He took down the old premises, and built a handsome rectory-house close to the church, for himself and his posterity. The church also when he took possession of the living, was surrounded with a dead wall, and the avenues leading to it very narrow. His parishioners, with whom he hved from the first in peace and harmony, were prevailed upon to repair the church, and to erect a gallery at the west end of it for the accommodation of his numerous hearers, to pull down the high wall that inclosed it, so as to give it light and air, and to make all the avenues to it wide and commodious ; by which means it is become one of the best places of worship in London. Mr. Romaine, who never asked any favour for himself, but always acknowledged the smallest, solicited his friends that at- tended the church to piesent the united parishes with a token of their gratitude. This request was cheerfully complied with, and the sum collected towards de- fraying the expenses of erecting the gallery, and other improvements amounted REV. W. IIOMAINE, A.M. 23 to fire hundred pounds, which the parishes have handsomely acknowledged by an inscription over the west door.* Whilst he promoted the improvement of the Lord's house, he laboured much to obtain decent behaviour in those who came there to worship. He too justly complained of that which with all his influence he was scarce able to remedy, the disgusting and irreverent custom of coming into church during the time of service — as if confession of sin — the praises of God in his own psalms — the reading of his wUl in his own word — and prayers founded upon the scriptures, and extracted from them, were a mere nothing : or as if we were to assemble ourselves together for no other purpose than just to hear a sermon. What- ever excuses may be made for such conduct upon a week-day, none can be made for it upon the Lord's day, the great business of which is his public wor- ship, and of course our gathering together in places where he has chosen to put his name. If our place of residence is at a distance from our place of wor- ship, we should act in this case as we do in every other, and consider that the further we have to go, the sooner we should set out. If we are to go to market, or on a journey, or on any worldly business or pleasure, we can rise, we can dress, we can set out in time, and think an apology necessary if we are not punctual : but, as to church, it seems a matter of perfect indifference, when we go, or whether we go there at all. But why are we more diligent in things which are temporal, than in those which are eternal ? WTiy do we presume to insult the Creator, in a way in which we would not insult a fellow-creature ? How can we expect a blessing from one part of the service, when we have despised and neglected the other ; or indeed, how can we expect a blessing from any part, unless we have seriously and devoutly attended the whole There is also another custom too prevalent in and about places of public wor- ship, which was peculiarly oflensive to Mr. Romaine, and which was often re- proved by him in more ways than one. The custom alluded to is that of people's conversing together either in the church, or churchyard, in a vestry, or in a board-room, as soon as the service is over. He not only spoke against such conversations from the pulpit, but frequently interrupted them, when he came out, by tapping the shoulders of those who were engaged in them ; and once, if not oftener, by knocking their heads together, when he found them particularly close, and whispering in their ears, that they had forgot the " parable of the sower." He himself studiously avoided every thing of the kind, being always in church some time before service began, and retiring from it to his own house as soon as the service was over, without ever speaking a word, except to his curate, his clerk, or parish officers, upon necessary business in the vestry. A woman, it is said, once saluted him, as he came down the pulpit stairs, by tell- ing him, that " he had been greater that night than ever." And he answered her by saying, that " the devil had told him so before he left the pulpit." If Mr. Romaine uttered these words, he took them out of the mouth of the cele- brated John Bunyan, who is supposed to have been their original author, and to have uttered them upon a similar occasion. The zeal of the good woman, which provoked this saying, seems to have been somewhat like that of another in the company of our Lord, who cried out to him, " Blessed is the womb that bare thee, and the paps which thou hast sucked." And the answer of the ser- vants might have been given in the spirit of their Master, " Yea, rather blessed are they that hear the word of God and keep it."t These certainly are the * This church was repaired and beautified anno domini 1774, at the expense of the united parishes, and the Renerous contribution ot the congregation. The Rev. William Romaine, M.A. Rector of St. Andrew by the Wardrobe. I of St. Ann's, Blackfriars. Charles Griffiths JohnHolion Thomas Cook | John Davis Churcliwardens. Love as Brethren. + We cannot but admire the meekness and gentleness of Christ, as they were entirely free from that roughness and severity wliich often cleave to the expressions of the best 21 THE LIFE OF THE great ends for wliich we asseml)le together, anrl were they kept always in view, they would regulate our behaviour in the use of the means which lead to tbein. Mr. Romaine was a great benefactor to his parishes in another respect, and that is, as a jjromoter of charity. There was seldom any occasion of distress on which he did not call upon his hearers to contribute to the relief of the suf- ferers ; and tlie sum raised was generally proportionate to the motive urged, vii. the love of Christ constraining himself and those that heard him. The annual collections for the schools in the ward, and the poor of the parish, made in the church, at the weekly sacraments, which he instituted, and after the charity sermons, which he preached, amounted on an average to three hundred pounds a year. On his first coming to the living the pew-openers employed in the church were two in number ; when he died, they were increased to eight, and each cajiable of getting a comfortalile livelihood from what was given them by the congregation, without any assistance from the parish. When the dreadful fire happened in Blackfriars in the year 1793, by which a number of houses were consumed that had a poor family in each story, Mr. Romaine was an eye-witness to the distressing scene. He called upon one of his parishioners at half-past three in the morning during the time of the fire, and again at nine o'clock, anxious to know what could be done for the poor sufferers. He commissioned his friend to give them something for their immediate relief; and accordingly two guineas were given to each sufferer, to the amount of about ninety guineas in the whole. Mr. Romaine made himself responsible for this sum, and on the mornings of the Sunday and Tuesday follomng he pleaded from the pulpit for his poor parishioners, who had been burnt out of their houses, and lost their all. The sum raised upon this occasion, added to a donation of fifty pounds from his royal highness the Duke of York, amounted to upwards of three hundred pounds, which, together with a collection made by the inhabitants of Ludgate-hiU, ena- bled Mr. Romaine to distribute to the poor sufferers from ten to eighteen pounds a piece. He was no less zealous for every good work which came in his way. AVhen the clergy were called u])on to collect in their respective parishes for the French emigrants, he was not a whit behind the chiefest of them in this busi- ness ; for which he had the honour of being noticed in an anonymous pam- phlet; as if to relieve the distresses of a papist were to encourage the errors of jiopery. We may surely, and ought to separate the mistakes from the miseries of any man ; not perhaps as causes and effects, but as to their respective in- fiuences upon our minds. We may be guarded against the one, without being hardened against the other. We may remember how the papists persecuted us in times past, but we have protested against them to very little purpose, unless we have learned to " love our enemies, to bless them that curse us, and to pray for them who despitefully use us and persecute us." And I cannot but think, that the asylum aff'orded them in this coimtry, in their present distress, is to be ranked among the many acts of benevolence which reflect infinite honour upon the Enghsh nation. 'i'here are also many of the public charities which have lost a great friend and benefactor in Mr. Romaine. None will miss him more than the Royal Humane Society. From a conviction of the usefulness of this institution, he preached a voluntary sermon for them at Blackfriars, in the year 1777. He observed that not only the hves, but the souls of some of his parishioners had been saved by the means of it ; that their miraculous recovery made them serious ; that their seriousness brought them to church ; that the Lord of the church met them there, and gave them the spirit of faith while they were hearing of his name. Mr. Romaine preached annually for this society for seventeen years, latterly at St. Lunstan's on the Sunday after his course of lectures was ended, and his sjrmon generally procured thirty pounds, besides two or three new annual sub- scribers.* Christians. He does not treat this woman, as ihougli she was a messenger of SaUn, sent either to flatter or to buffrt him, bni advises her to get more Irom his company than a mere transient impression, wliich niight be soon efl'aced without producing its effects in her reli- gious conduct. • These anecdotes were communicated by Dr. JIa«es, register of the Humane Society. REV. W. ROMAINE, A.M. 25 There is also another pious institution which has reason to regret in him the loss of a valuable friend ; an institution known by the name of the Bible Society, for the purpose of distributing bibles amongst his Majesty's forces, both sea and land. Much good has been done by it, and Mr. Romaiue had it much at heart; he preached for it in his own and other churches in London, and in different places in the country, during his summer excursions, by which means he was a great benefactor to it every year. I am sorry to hear that it has been on the de- cline, and involved in debt ; but it is to be hoped that God will raise up advo- cates to plead its cause, and that there will be a revival of so good a work, at a time when we not only want soldiers and sailors, but when we want them to fight in the cause of God and truth, against the most daring spirit of error and innovation that was ever yet in the world. The life of Mr. Romaine upon earth was the course of a man who pursued the even tenor of his way in the service of Christ, and in the ministry of the church of England. It had little or no concern with the men, the politics, or the fashions of this present evil world ; it had therefore no great variety as to its outward appearances among men, except in his removals from one situation to another, till he was established first in the lectureship of St. Dunstan's, and afterwards in the Mving of Blackfriars. These were the theatres in which he acted his part, and exerted his talents to the glory of God, and the good of men. His time then was most regularly disposed of. He resided in London, or near it, from the commencement of the law-term in November, until the long vacation after Trinity-term, when he generedly set out upon a summer excursion, which wa.s always into the north as long as his mother lived, and aftenvards chieHy into the west of England ; where he had many friends, who were always re- freshed by his company, and many churches open to him, which were always benefited by his preaching. He seldom passed a silent sabbath, and never by his own inclination ; being desirous, as he expressed it, to say a word for his Master in every place. His Bible was his companion both in travel and at home, and regularly read through every year. He lived more with God than with men, and in order to know his real history, or the best part of it, it would be requisite to know what passed between God and his own soul. Much of this has been brought to light in his " Life, Walk, and Triumph of Faith ;" and more will appear in his private letters, which are now collecting for the public view, and which are to be received as the effusions of a good man, full of faith and the Holy Ghost, and as a little history of heaven upon earth. He was a man naturally close and reserved, irritable to a certain degree, short and quick in his replies, but frequently mistaken as being rude and morose, where he meant nothing of the kind. Had he paid more attention than he did to the various distresses of soul and body, which were brought before him, he could have had no time left for reading, for meditation, for doctrine, for prayer, and, in short, for what every man must attend to in private who would be useful in pubhc. It was not uncommon for him to tell those who came to him with cases of conscience, and questions of spiritual concern, that he said all that he had to say in the pulpit. These people might be hurt for the moment by such a dis- mission, but they had only to attend upon his preaching the next opportunity, and they found that their difficulties had impressed him as well as themselves, that they had been submitted to God, and been the subjects of his very serious and affectionate consideration. This circumstance contributed much to make his sermons particularly useful ; as they were first explanations of the text, and then particular and personal applications of it to the case and condition of every hearer. They were, without appearmg to be, studied discourses ; not aiming at excellency of speech or wisdom, but at that manifestation of the truth by which he might commend himself to every man's conscience in the sight of God. Not that he shunned conversation in its place and season, and the mutual In- tel courses of a steady and constant friendship, which he kept up with many for a series of years. In company he was polite, affable, and instructive, without vi-hing tliem to be made public, and thinking very juedy, tliat it leflects no small honour upon an institution which he lias so much al heart, to have had it» cause pleaded by so Kuod a niau as Air. Romaiiif;, 20 THE LIFE OF THE affectation ; and in domestic life, where the tempers of most men are tried and discovered, he had none superior to him as a master, a father, and a husband. So tliat lie was a man who improved upon acquaintance, and they who knew him best were they who most respected him. As a family man he had his comforts and his trials. Of the latter none more severe than the loss of his second son, who died in the East Indies, of which event he received the following account in a letter from his commanding officer. " Sir, — It gives me great concern to be under the disagreeable necessity of communicating to you a melancholy event, in which you are nearly interested. Captain Romaine was seized about a fortnight ago ivith a disorder in his bowels, which terminated in a flu.\:. I am sorry to add that the consequences have been fatal to him. Every attention has been paid to his memory which our situation permitted. I will not add to the distress which this misfortune must occasion, by describing how much he was beloved, and how much was expected from him by every person in the regiment. ' I have the honour to be Sir, " Your most obedient and very " Faithful sen-ant, &c. "Trincomaley. June 4, 1782." ." He received this letter upon a Thursday, and being much affected with it, was pressed by Mrs. Romaine not to goto St. Dunstan's that evening; but he answered that he must not leave his Master's concerns unattended to on that account, and he went and preached as usual. In nothing was Mr. Romaine more to be admired than in the management of his time. His hour of breakfast was six in the morning, of dinner half-past one at noon, and of supper seven in the evening. His family were assembled to prayer at nine o'clock in the morn-ng, and at the same hour at night. His par- ticular friends were admitted occasionally to his morning ser\'ice, and found it a most profitable and precious occasion : for his previous meditations had been upon the Lord's word ; his Hebrew psalter was his constant companion at breakfast, and he has been often heard to say, how much his first repast was sanctified by the word of God and prayer. From ten o'clock to one he was generally employed in visiting the sick and his friends : he retired to his study after dinner, and sometimes resumed the exercise of walking, which he deferred till after supper, in the height of summer. After the evening service in his family he retired again to his study, and to his bed at the hour of ten. From this mode of Uving he never deviated, except when he was a guest in the houses of his friends, and then he breakfasted at seven, dined at two, and supped at eight. His adherence to rule in this respect was never more strongly marked than in a cir- cumstance which befel him during the last years of his life. He was invited by a great dignitary in the church to dine with him at five o'clock ; he felt respect for that person, and wished to show it ; instead therefore of sending a written apology, he waited upon him himself, thanked him for his invitation, and ex- cused himself by pleading his long habits of early hours, his great age, and often infirmities. Here was plain truth united, as it may be, with poUshed manners : it rendered honour to whom honour was due, and it supported the character of a man who walked by the same rule, who minded the same thing, and who lived the life that he now lived in the flesh by the faith of the Son of God. Mr. Romaine derived many advantages from this regular disposition of his time : he redeemed it from many idle -visits, much vain conversation, and from all conformity to the world. His plan of life precluded all these things, and great must have been his gain m a pilgrimage of fourscore years. His chief arts of health were rule and temperance, and they were the means of presernng to the end of his days the soundness of his mind, the health of his body, and the prosperity of his soul. His natural temper, like that of most other people, might have given him REV. VV. ROMAINE, A.M. 27 plague enough ; but it was subject to divine grace, and therefore furnished him with matter of praise as well as humiliation. In his latter years it was scarce discoverable ; and whatever defects of it had appeared in the former parts of his life, he was not backward to acknowledge them. One proof of this may supply the place of many — the anecdote is authentic — it may be useful to many — it can be oflPensive to none ; for it reflects no httle honour oa the parties con- cerned in it, of whom our departed friend was one, and a dissenting minister, now Mv. the other. This minister had often attended Mr. Romnine's lectures at St. Dunstan's, tUl hearing some very severe things thrown out against the dissenters, and which he thought not justifiable, he determined to wait upon Mr. Romaine for an explanation. He did so accordingly ; and having made his observations and complaints, Mr. Romaine replied, " 1 do not want to have any thing to say to you, sir." — " If you will hcEir me, sir," added the other, " I wii tell you my name ; I must, sir, acquaint you with my profession, I am a Protestant dissenting minister." — " Sir," said Mr. Romaine, " I neither wish to know your name nor your profession." Upon which Mr. Towle (who is the gentleman here alluded to) bowed, and took his leave. Some time after Mr. Romaine, to the great surprise of his hearer and reprover, returned his visit, and after the usual salutation, — " Well, Mr. Towle, I am not come to renounce my principles, I have not changed my sentiments, I will not give up my pre- ference to the church of England, &c. ; but I am come as a Christian to make some apology. I think my behaviour to you, sir, the other day, was not be- coming, nor such as it should have been," &c. They then shook hands, and parted good friends. The substance of this relation, when it was made to me, I immediately communicated to the surviving party concerned in it, requesting to know the truth of it, with any additional circumstances he might recollect, as well as his permission to make it public. The following is part of his very handsome answer to my letter. " Without any hesitation, and with the greatest cheerfulness, would I instantly comply with your request, but really, sir, it is not in my power. I cannot recollect the particular circumstances of the aflfair you refer to, or the particular expressions used by Mr. Romaine and myself in our first interview, or afterwards by Mr. Romaine when he called on me. So far do I remember the substance of what passed both at his house and mine, that I am certain the account given in your letter contains the general outlines of the whole matter. Although at the close of the last conversation Mr. Romaine and I positively disavowed the least idea of renouncing our respective principles, or being indifferent towards them ; united in our abhorrence of that temporising which is too fashionable in our day, each expressed a sincere esteem for the other, a friendly intercourse was kept up between him and myself to the day of his death, and I have not the smallest suspicion but that, as long as I live, I shall remember him with veneration, as an eminently consistent and respectable character." This testimony is true, and worth a thousand stories ; it neither discredits the pen of the surN'ivor, nor the memory of the deceased ; nor ought it to be without its use to the reader. We are prone to judge others, though we can seldom do it without condemning ourselves ; and if we are partakers with, one another in faults and infirmities, we shall do well to be followei's of those who have shewed a consciousness, and made confession of them. Among other friends and admirers of Mr. Romaine, was the unhappy Dr. Dodd. When he began the world he was a zealous favourer of Hebrew learn- ing, and distinguished himself as a preacher. From a professed similitude in studies and principles, he cultivated an acquaintance wth Mr. Romaine ; but when he forsook such companions, having loved this present world, he told Mr. Romaine that he should be glad to see him at his house, but hoped not to be acknowledged by him, if they should happen to meet in public company. All intercourse therefore ceased between them, till the love of the world, and the things that are in it, brought its victim to prison. At this time a particular friend of Dr. Dodd, who, much to his honour, stuck close to him in all his dis- grace and adversity, met Mr. Romaine, in his way from Newgate, at the bottom of the Old Bailey. Their conversation naturally turned upon the unhappy 28 THE LIFE OF THE person whom he had just left ; and after usual inquiries, Mr. Roraaine said, lie was sorry to hear that Dr. Dodd in prison was visited by light and trifling com- pany. The doctor's friend was equally surprised and hurt at the report of such an untruth ; and particularly that it should have been carried to one, of whom Dr. Dodd had ever expressed a high opinion, and with whom in former years he had lived in a degree of intimacy. He told Mr. Roraaine that indeed he was sadly misinformed; that by himself he might fairly estimate the society of Dr. Dodd's room ; that none resorted thither but they whose minds were duly and deeply impressed like his own ; and that, even as to others, he conceived that the surrounding circumstances of horror were sufficient to preclude aU levity and impertinence. Mr. Romaine expressed himself as glad to hear this, gave up his authority upon which he made his former assertions, and promised to do all in his power to set right so injurious a business. He then left Dr. Dodd's friend at the door of St. Dunstan's, where he was going to preach his evening lecture. Whether his prejudices were removed by this inter\iew, or whether his pity was excited by the chcumstances of the prisoner himself, Mr. Romaine after- wards visited him at his particular request. A gentleman one day met him there, and, wishing to know his sentiments, took care to leave Newgate at the same time ; when, walking out together, he asked him if he, who knew so much of the human heart, thought poor Dodd a real, sincere penitent. Mr. Romaine answered, I hope he may be a real penitent, but there is a great difference be- tween saying and feeUng, " God be merciful to me a sinner." lliis saying, as the lady who communicated it justly observed, deserves to be witten in letters of gold. The same lady has favoured us with another anecdote of Mr. Romaine, which equally proves his abhorrence of sin, and his pity for the sinner. He was walking in the street with a gentleman, when he overheard a poor thoughtless man solemnly caUing upon Jehovah to damn him for ever to the bottomless pit. Mr. Romaine stopped, took half-a-crown out of his pocket, and said, " My friend, I wiU give you this, if you will repeat that oath again." The man started, and said, " What, sir, do you think I wiU damn my soul for half-a-crown ?" Mr. Romaine mildly repUed, " As you did it just now for nothing, I could not suppose that you would refuse to do it for a reward." The poor creature, struck, as Mr. Romaine meant he should be, replied, " God bless and reward you, sir, whoever you are ; I beUeve you have saved my soul. I hope I shall never swear again as long as I live." It were to be wished, for the sake of posterity, that a man whose heart was so whole with God, and whose very soul was in the work of Christ, had kept a diary, or committed more of his thoughts and the occurrences of his hfe to writing. But among all his papers only one of this sort has been found, en- titled, " An Old Man," and written on the day when he attained to the age of threescore years and ten. A hapjiier day u as never spent upon earth. Take the description of it in his own words. " Through the gracious hand of my God I ha\-e this day arrived at the age of man ; I have therefore set it apart for meditation, prayer, and praise. May the Holy Spirit help me to improve it, that I may S])end the little of my remaining time with more faith and unceasing gratitude. When I look back, I would be all adoration. As a creature I worship the Creator. Once I w as nothing, and He brought me into being. O, what distinguishing fa^-our to make me a rational creature ! And as I was a ruined man, a sinner guilty, helpless, miserable ! O, what sovereign grace to make me a new man ! Who can teU (I cannot) how great the love was which provided a Saviour for such a rebel ! What patience, how infinite ? To spare me through childhood, through youth, through man- hood, when every day, and every thing in the day, were caUing aloud for vengeance. I might have been many years ago in hell, and most justly ; and now I adore the long-suffering of God, which kept me out of it. He had pur- poses of love towai d me, which he made known in his own time and way. It was sovereign love which brought me to know myself, and to know Jesus. His own holy Sphit begun and canied on the work. He opened mine eyes to understand the scriptures. He ga\ e me to beheve their truth, and to feel their REV. W. ROxMAINE, A M. 29 power ; and now I set my seal to every word in them ; finding God to be true and faithful, true in the promise, faithful in the fulfilment. Rec. Christ — one with him — live by him — live on him — worship him — do all on earth as well as I can, till he enable me to do it better in heaven. " In this believing view of things, I acknowledge that I have lived to a blessed time. All that is worth enjoying has been freely given to me. By the quick- ening grace of the Spirit, brought into oneness with Jesus, and to partake of the Father's love in Him, all is mine. Glory be to Father, Son, and Spirit in the highest, the covenanting 3ty.* is mine. ITiese are the prospects which faith, looking back, opens to the Christian with delight; and theicoy renders my present condition a subject of praise and thankfulness. My time is almost run out, and what is short is now also but labour and sorrow. So says the Oracle. And I feel it. The infirmities of age, the decay of the faculties of mind as well as body, consequently usefulness in one's place and station dying daily, these are always giving warning that the house made with hands must soon be taken down. It begins to be very troublesome to keep it up. One prop falls after another, and repeats the lesson — You must soon be turned out. Look after the house not made with hands, eternal in the heavens. Blessed be God for giving us the earnest of his Spirit, to enable us to 1 lok forward with a pleasing hope, when mortahty shall be swallowed up of hfe. " It is by this same faith that God has reconciled my heart to his providence. He is my Father, Jesus my portion, and my exceeding great reward ; my God, and my Keeper. It is my privilege that he is to manage for me. He knows what is best for me, and to him I leave it. To be richer or greater, in more health, or in more honour, would be no addition to my happiness. I have enough of this world's goods. I am content with my place and station, and ask for nothing but more thankfulness for what I have. O what a calm does this bring upon my mind ! Looking back I can see his gracious dealings with me in all the events of my life. And he has brought me and settled me in the very condition in which I ought to be. What has God done ? What has he not done to make me satisfied ? Indeed I have all the reason that ever man had to adore him for his providence, and to bless him for his dealings with the children of men. " This day such are my views of his goodness to me in the time past, both in temporal, and also in spiritual mercies. All is well ; and blessings on his name, the prospect before me, notwithstanding the infirmities of age, is comfortable. Tlie promises in the word afford exercise for faith, and never-ceasing dependence ; not only general promises, but also particular, suited e.vactly to my present cir- cumstances. Our God has made gracious provision for old age, and has enabled me to make use of it, that through patience and comfort of the scriptures, I might now iiave hope. He has given me a general warrant for my security. I have committed myself into his care and keeping ; and he has declared, " I will never leave thee nor forsake thee." This is a continual cordial, and e.xtends its heart-felt influence to the special promises, such as Isaiah xlvi. 3, 4. This is spoken to the whole Israel of God, who have not only the life of the body from him, but chiefly the hfe of the soul. He creates them anew by the S])irit of life in Christ Jesus. He is the Author — He is the carrier on — He brings that life to its full perfection. It is every moment supported by his power, and blessed with his paternal affection. Age may come, hoary hairs may appear, the vigour of the faculties may decay, but his love is the same. He reveals it. He applies it. The old man feels it, and he turns it into the prayer of faith. O my Father, I do hearken unto thee ; Thou hast supported, Thou hast carried me from my birth to this moment ; and I doubt not but now in mine old age, and in my hoary hairs, Thou wilt still carry me and bear me, until Thou hast finally delivered me. Amen — I beheve. Lord, it shall be done unto me according to thy word." The last years of his life seem to have taken their turn from this day. His • The Trinity. In this instance, af well as in anntlier, a few lines above, !•/;. the abbre- vialioti liec. tor receive I tliouslil it bcbl to leave, the exoressions as I found iliem in the oiiKinalninnusciijit. 30 THE LIFE OF THE " hoary head was found in the way of righteousness, and it was indeed a crown of glory." There appeared to be little but heaven in his sermons, and in his hfe. He was " an example to behevers in word, in conversation, in charity, in spirit, in faith and jmrity." It has been obser\-ed to me of him, that he was a diamond, rough often, but very pointed, and the more he was broken by years, the more he appeared to shine. There was indeed a Ught upon his countenance, and particularly when he preached, which appeared like the dawTi, or the faint resemblance of glory. If one met him t;y the way, and asked him how he did, his general answer was, " As well as I can be out of heaven." He made this reply a httle before his death, to a friend and acquaintance older than himself, and of a diiferent communion ; and then added, " there is but one central point, in which we must all meet, Jesus Christ and him crucified." This was the object which he kept always in sight — this tlie subject which dwelt upon his heart and tongue — the wonderful God-man, whom, according to his own expres- sions, he had taken for body and for soul, for time and for eternity, his present and his everlasting all. He has drawn his own character when describing the "Triumph of Faith" over the infirmities of age. He was a cheerful pleasant old man. He walked in the steps of the faith of Abraham, and " brought forth more fruit in his age till he died an old man and full of days," satisfied with all that was past, all that was present, and all that was before him. He pursued his ministerial labours, and his summer excursions (which he frequently denominated his summer and winter campaigns) to the last, keeping the field as a good soldier and ser\'ant of Jesus Christ, till it pleased his Master to call him to an honourable retreat, and soon to give him his final discharge. The decline of his mortal life was gentle in itself, and rapid in its progress ; but so protracted as to enable him to show, that the " Lord his strength was true, and that there was no unrighteousness in him." The same faith, which employed him so well and so happily in his health and life, was his support in sickness, and his joy in dissolution. His fatal illness attacked him on the sixth day of June, and put a period to his mortal life on the twenty-sixth day of July — a season of seven weeks, in which he was exercised as a patient instead of a preacher. As the presence of God had been with him in one state, so it did not leave him in the other. The last sermon which he preached, was on the preceding Thursday evening at St. Dunstan's ; it was an exposition of the eighteenth chapter of St. John's Gospel ; he remarked to his curate, that he must get on as fast as he could, lest he should not get through the Gospel, as it was his intention to do, before the lectures were over. He complained of languor after preaching, and returned to Mr. Whitridge's house at Balaam-hill, beyond Clapham, where he was then upon a visit. His concluding sermon at Blackfriars was on the precedmg Tuesday morning from the thirteenth verse of the hundred and third Psalm, " Like as a father pitieth his children, so the Lord pitieth them that fear him." He was going through the Psalm, and though he did not preach upon the following verses, he practised them in a very remarkable manner, and left his dying testi- mony to the truth of them. " For he knoweth our frame, he remembereth that we are but dust. As for man, his days are as grass : as a tlower of the field, so he flourisheth. For the wind passeth over it, and it is gone, and the place thereof shall know it no more. But the mercy of the Lord is from everlasting to everlasting, to them that fear him : and his righteousness unto children's children. To such as keep his covenant, and to those that remember his com- mandments to do them." The mortahty of man and the mercy of Jehovah, here BO pathetically described, met together in the person of Mr. Romaine, and formed a most delightful union. The one released him from all miser)', the other introduced him to all happiness. But how sad is the case when these things are separated ? What a wretch is one, subject to mortahty, and not at the same time an object of the mercy of the Lord ? Mr. Romaine, from the moment that he was seized with his illness, considered it as his last ; and though at intervals he had faint symptoms of a probable recovery, yet he never attempted to resume his ministerial functions. He spoke of hira self as a dying man, but always in the language of one who was h\-ing REV. W. ROMAINE, A.M. 81 and believing in Jesus. On the morning of his seizure he came down to break- fast at sue o'clock as usual, presided in family devotion, and prayed most earnestly to God, that " He would fit them for, and support them in, their trials that day, which might be many." Such they were to his friends, if not to himself ; for he received his summons " to depart, and to be mth Christ." He returned the same day to London, and conversed most profitably and comfortably in the way, on the approach of death, and near prospect of eternity. " O ! how animating is the view which I now have of death, and the hope laid up for me in heaven full of glory and immortality !" The next day was the sabbath, and he was expected to preach as usual. The feelings of his congregation, when he did not appear among them, and the painful office to which his feUow-servant in the ministry was called, when he Stood up in his place and assigned the cause of his absence, are more easily con- ceived than described. Lamentations more sincere never were e.xcited, and prayers more fervent never ascended from earth to heaven. He continued three weeks in London under medical advice, and made use of the means which his physician thought fit to prescribe to him. " You are taking," said he, " much pains to prop up this feeble body : I thank you for it ; it wM not do now." His Hebrew psalter lay close by him, and out of it he frequently read a verse or two, not being able to attend to more. The nature of his disorder was such, that he could sjieak but little ; and being once asked if he would see some of his friends, he replied, "he needed no better company than he enjoyed." The Lord his God was with him, and so blessed him with faith and patience that no one fretful or murmuring word ever escaped his lips. Soon after he was seized, a friend called upon business, and took the oppor- tunity of saying, he hoped he was better, and happy in his views. " Yes," re- plied he, " upon that point I have no doubt, for 1 have much of the presence of Jesus with me." He sent a message by this person to his curate, being unable to converse with him, to desire his prayers ; and that his friends, and all the congregation, would remember him at the throne of grace. This he frequently afterwards repeated to his curate. At other times he said, " he had been in the deep waters, but had enjoyed much support ; that he waited to enter into the courts of the Lord ; that his soul was athirst for God, j'ea, even the living God." On the twenty-sixth of June he left town, and went to a friend's house at Tottenham, for a fortnight, where he was so much better, as to be able to walk about the garden. Upon his return to town, he was again visited by his curate, and thought to be a little revived. He said, that he had long laid at first in the arms of death, and, if recovering, it was very slowly. " But this, ' says he, " is but a poor dying life at best ; however, I am in his hands who will do the best for me," and added with a peculiar energy, " I am sure of that. I have lived to experience aU I have spoken, and aU I have written, and I bless God for it." After much the same expressions he added to another friend, " I have the peace of God in my conscience, and the love of God in my heart ; and that, you know, is sound experience " — and again — " I knew before the doctrines I preached to be truths, but now I experience them to be blessings." Thanking another friend for a visit, he -said, " that he had come to see a saved sinner." This, he had often affirmed, should be his dying boast, and that he desired to die with the language of the publican in his mouth, " God be merciful to me a sinner." In this frame of mind he continued a few days in London, and returned on the thirteenth day of July to his friends at Balaam-hill, where he had been originally seized. His strength from that time rapidly decayed. He had frequent spasms at his heart, and shortness of breath, attended with degrees of pain and convulsion ; but his faith and patience never failed him. He was frequently saying, " O how good is God ! What entertainments and comforts does he give me : What a prospect do I see before me of glory and immortality ! He is my God in hfe, in death, and throughout eternity." On the twenty-third d;iy of July, as he sat at breakfast, he said, " It is now near sixty years since God opened my mouth to publish the everlasting sufficiency and eternal glory 32 THE LIFE OF THE of the salvation of Christ Jesus ; and it has now pleased him to shut my mouth, that my heart might feel and experience what my mouth hath so often spoken." On the twenty-fourth day of July, after he had been helped down stairs, he said, " O ! how good is God ! with what a night has he favoured me !" requesting, as he had often done, that prayers without ceasing might be made for him, that his faith and patience might not fail. He expressed exceeding great kindness and affection for his partner Mrs. Romaine, and thanking her for all her care of him, he said, " Come, my love, that I may bless you ; the Lord be with you a covenant God for ever to save and bless you." He addressed himself with the same tenderness and affection to his son ; of whom also lie spoke much and oft during his illness, expressing his hope of him as a son in the faith as well as the flesh. The lady who was cherishing in her house such a dying guest, upon seeing and hearing him bless his wife, said, " Have you not a blessing ior me, sir ?" " Yes," he said, "I have ; I pray God to bless you," and so he said to every one that came to him. On Saturday the twenty-fifth day of July, he was not down stairs at aU, but lay upon the couch all day, in great weakness of body, but strong in faith, giving glory to God. — The jiower of Christ was resting upon him, and keeping him in the continual exercise of prayer and praise. This was the last day spent upon earth, and in the close of it he was thought to have said, " Yea, though I walk through the valley and shadow of death, I \viU fear no evil, for thou art with me." About an hour before he died, his friend and host went up to him, and said, " I hope, my dear sir, you now find the salvation of Jesus Christ precious, dear, and valuable to you." His answer was, " He is a precious Sa\aour to me now." These were the last words which he uttered to man. To the Lord he said, " Holy, Hoi)', Holy ! Holy blessed Jesus, to thee be endless praisa 1" And in the first hour of the next day, which was the sabbath- day, he resigned his spirit to God who gave it. So lived and so died the Rev. William Romaine. It was the design of his surviving relations to restore his dust to the earth with a plain and private burial ; but every intention of this sort was prevented by the affection of his numerous friends, who were all importunate to show the last re- spect to his person, by attending his remains to the grave. On Monday, the third day of August, 1795, the corpse was removed from Mr. Whitridge's house, at Balaam-hill, in order to be interred in the rectory-vault of Blackfriars church. The funeral proceeded about eleven o'clock in the forenoon, and was joined on Clapham-common, by nearly fifty coaches, filled with the lamenting followers of their revered and beloved pastor. It was attended by many more on foot, who surrounded the hearse, or followed it weeping. By the time that the procession reached the Obelisk in St. George's Fields, the multitude collected was very great indeed ; but silence, solemnity, and decorum, universally prevailed. At the foot of Blackfriars bridge, the children of the charity-school, together with tlie •larish beadles, were waiting to attend. The city marshals on horseback with their men, and with black silk scarfs, and hatbands, rode before the hearse to the entrance of the church. These had been ordered out by the lord mayor, as his token of respect to the memory of a man who had sustained so great and so useful a character in the city of London. The constables of the ward also attended to preserve order, lest any evil-minded people should take advantage of such an opportunity to raise a disturbance; but nothing of the kind appeared: there seemed to be but one mind in the vast multitude, and but one impression made by the loss of an able minister of the New Testament, and a faithful steward of the mysteries of (iod. Excepting the space left for the entrance of the corpse and its attendants, the church was previously filled with people, who were clothed in black, and were inwardly mourning over their departed minister. The funeral service was per- formed by the Rev. Mr. Goode to a very numerous and affected audience, weep- ing not ior him who was at rest from his labours, but for themselves and for theif children, who had lost the benefit of them. The church was hung in black, as was also the church at St. Dunstan's, and three funeral sermons preached on the Lord's day following. 'i"he same tokens of love and esteem were shown in different places of worship and the same REV. W. KOMAINE, A.M. 33 testiinonit s borne by different ministers to the excellencies of a man who deserved so well of them all. He hved and died in the communion of the English church, and in most cordial fellowship with aU who love the Lord Jesus Christ in sincerity. There remained to be paid but one tribute more, and that was a monument, which is now erected in the church where his body is laid. A monument in- scribed, not with the virtues of a statesman or a hero, but with the heavenly virtues of a man whom God " called out of darkness into his marvellous light," whom he permitted to shine for a season in his church upon earth, and has now gathered to his people in heaven ; where " they that be wise shall shine as the brightness of the firmament, and they that turn many to righteotiness, as th(» stars for ever and ever. A Catalogue of the Writings of the Rev. William Romaine,A. M. published by him in his Life-time. 1739. The Divine Legation of Moses, demonstrated from his ha\'ing made ex- press mention of, and insisted so much on the doctrine of a Future State : whereby Mr. Warburton's attempt to prove the Divine Legation of Moses from the Omission of a Future State is proved to be absurd, and destructive of all Revelation ; a Sermon preached before the University at St. Mary's, in Oxford, March 4, 1739, from Mark xii. 24, 25, 26, 27. 1741. No Justification by the Lavv of Nature: a Sermon preached before the Lord Mayor at the cathedral church of St. Paul, September 2, from Rom. ii. 14, 15. 1742. Future Rewards and Punishments, proved to be the sanctions of the Mosaic dispensation : a second Sermon, from Mark xii. 26, 27, preached before the University at St. Mary's m Oxford, December 6, 1741. 1742. Jephthah's Vow fulfilled, and his Daughter not sacrificed: a Sermon preached before the University at St. Mary's, in Oxford, from Judges xi. 30, 31. 1747- Concordance and Lexicon of Marius de Calasio, 4 vols, folio, printed at London. 1753. An answer to a Pamphlet entitled. Considerations on the Bill to peiTnit Persons professing the Jewsh Religion to be Naturalized. Motto, Acts xiv. 4. Reprinted by the Citizens of London, 1753. 1755. Nine Sermons on the 107th Psalm. 1755. A Discourse on the Benefit which the Holy Spirit of God is to a Man in his Journey through Life ; preached at Christ Church in Newgate-Street, on Whitsun-Monday, May 19, from Ezek xxxvi. 25, 26, 27. 1755. A Discourse upon the Self-existence of Jesus Christ, preached at St. George's, Hanover-square, and at St. Dunstan's in the West, from John viii. 24. 1755. A Method for preventing the Frequency of Robberies and Murders: proposed in a Discourse delivered at St. George's, Hanover-square, St. Dun- stan's in the West, and at several other places in London, from Matt. xv. 19, 20. 1755. An Alarm to a Careless Wor-d. a Discourse preached November 30, at St. Dunstan's in the West, from Amos iv. 12. 1756. The Duty of Watchfulness enforced, in a Discourse preached December 14, 1755, from Matt. xxv. 13. 1756. 'Hie Sure Foundation: two Discourses preached before the University of Oxford, April 11, in the morning at St. Mary's, and in the afternoon at St. Peter's, from 1 Cor. iii. 11. 1756. The Parable of the Dry Bones : interpreted in a Sermon preached at St. Olave's, Southwark, October 24, from Ezek. xxxvii. 4. 1757. The Lord our Righteousness: considered in two Discourses preached before the LIniversity of Oxford, March 20, in the morning at St. Mary's, and in the afternoon at St. Peter's, from Isaiah xlv. 8. D 34 LIFE OF THE REV. W. ROMAINE. 1737. An Earnest Invitation to the Friends of the Established Church to join with several of their Brethren, Clergy and Laity, in London, in setting apart one Hour of every Week for Prayer and Supplication, durirx the present trou- blesome times. Motto, Psalm 1. 15. 1757. The Duty of Praying for Others : a Sermon on Acts xii. 5. 1757. A Seasonable Antidote against Popery, in a Dialogue upon Justification. 1759. Twelve Sermons upon Solomon's Song. 1759. The Knowledge of Salvation precious in the Hour of Death : a Sermon preached January 4, upon the death of the Rev. Mr. James Hervey. from Luke ii. 29, 30. 1760. Twelve Discourses upon the Law and the Gospel. 1762. The Blessedness of Living and Dying in the Lord: a Sermon upon the death of the Rev. Mr. Thomas Jones, chaplain of St. Savicijr's, Southwark, from Psalm cxvi. 15. 1763. The Life of Faith. 1764. A Sermon, preached at St. Ann's, Blackfriars, on Sunday, September 30th, upon his Nomination as a Candidate for the Rectory, from 2 Cor. iv. 5. 1765. The Scriptural Doctrine of the Sacrament of the Lord's Supper brief-/ 1771. 'ITie Walk of Faith, 2 Vols, since in 1 Vol. 1775. An Essay on Psalmody, with a coUection out of the Book of Psalms, suited to every Sunday in the Year. 1795. The Triumph of Faith. 1795. A short Hebrew Grammar, 12mo. This Catalogue is as exact as we can make it ; but we are not certain as to the dates of some of the PubUcations, not being able to get at tiie first Editions ot them. TWELVE DISCOURSES ON THE LAW AND THE GOSPEL. Pi fached at St. Dunstan's in the West, London. PREFACE. Many are the mistakes at present about religious matters; but none are more ckslructive than tho.?e which concern the law and the gospel. The generality of our people confound them, and put one in the place of the other. Some sup- pose they are to be accepted of God for their works, and that they can be justified by the law in the sight of God. Others m.ake their keeping of the law the con- dition of their receiving the blessings of the gospel, as if these were to be the purcbasf and reward ot theu' rartiai obedience. Some are persuaded they must do all they can, and keep the \les upon which I have proceeded are these : 1 . ITie Lord God, the Almighty Creator of all things visible and invisible, has an iinahenable right to make laws for the government of his creatures. This right is founded in his absolute dominion on and sovereignty over them. They are his property, the work of his hands. He hath created and made them, and not they themselves. Their life, and all things belonging to it are his, coming from his gift, and continued by his bounty : and therefore he has a most indis- putable claim to their obedience. What he requires, they must perform ; because they are his creatures. The relation between the Creator and his creatures pvits them under a necessity of obeying his law and will, or else of suffering whatever he shall threaten to inflict upon their disobedience. 2. The law of the Lord God, the almighty Creator, is unalterable. It changeth not ; for it is the coi)y of God's most holy mind and wll, in which there can be no variableness, neither shadow of turning. If the mind and wiU of God were to change, then God would be a changeable being, and whatever is changeable is imperfect , but God is perfect, therefore his mind and will change not. His word will he not break, nor alter the law that is gone out of his mouth. His infinite wisdom, and his almighty power, stand engaged to maintain its dignity, that it may be always an holy, just, and good law, which he will not break or alter. 3. The moral law, which the Lord God revealed to Adam in Paradise, re- quired of him perfect uninterrupted obedience. The whole moral law is summed Uj) ill one word, namely, love ; love to God for the blessings of creation and pro- vidence, and love to man for God's sake. This love was the indispensable o a gg THE LAW AND THE GOSPEL. homage due to the Creator. It could not be ahenated from him, and given to any other object without idolatry: for which reason the moral law is unalterable. If a man withdraw his love in the least from God, he breaks that law which positively enjoins him to love the Lord his God wth all his heart, with all his soul, with all his mind, and with all his strength. 4. The law given to Adam being unalterable, all his descendants are bound to keep it; for they are all under the law, as God's creatures. His will is the in- dispensable rule of their obedience. He requires their love, and if they refuse to give it him, then their will is opposite to his, which is rebellion against their sovereign Lord, and which must bring upon them swift destruction. 5. All mankind have sinned and broken the moral law. The authority of God's word is positive and express. "We have before proved," says the apostle, " both Jews and Gentiles, that they are aU under sin, as it is written, there is none riirhteous, no not one. There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are altogether become unprofitable; there is none that doeth good, no not one." Rom. iii. D, 10, &c. And after the apostle has proved these truths from various arguments, he sums up the evidence thus : " Now we know, that what things soever the law saith, it saith to them who are under the law ; that every mouth may be stopped, and that all the world may become guilty before God ; therefore, by the deeds of the law, , n , 1 - :„ i,;„ „;„i,* " Rom. iii. 19, 20. It is evident there shall no flesh be justified in his sight." from these authorities, that all have sinned, and transgressors of the law. 6. The law has made no provision for the pardon of the least transgression. It requires perfect unsinning obedience in thought, word, and deed. This is its just demand. And in case of the least failing, it immediately passes sentence and condemns. It will not accept of sorrow or tears, of repentance or amend- ment, as any satisfaction ; but its language is, " Do this, or thou shalt die." There is not a word said about sorrowing for what was past, and reforming for the future, as if the style of the law was, " Be sorry for thy sin, and reform, and then thou shalt not die:" but it is positive and exjjress, " Keep the law, and tliou shalt hve ; transgress it, and thou shalt die : for cursed is every one, who coritinueth not in aU things, that are written in the book of the law to do them." 7. From these premises it follows, that the law being unalterable, and all men having broken it, and there being no provision made in the law for the pardon of the least transgression, but a punishment threatened to the least, they are there- fore guilty before God. Tlie law brings them in guilty, and condemns them, and divine justice is bound to inflict the deserved pains and penalties ; so that there can be no possibility of justifying them by the law. By the works of the law shaU no flesh be justified :' for the law is expressly called by the apostle, the mi- nistration of condemnation, and the ministration of death. 8. Since the law is thus unalterable, and punishment is threatened to the least breach of it, and since all men have broken it, and all the world is guilty before God and condemned by the law to death and hell, and without strength to do any thing for their deliverance, it follows that there can be no salvation by the law From these particulars we may be able to state the true nature of the moral law. It is the revealed will of God discovering to his creatures what obedience he requires of them, namely, perfect unsinning obedience, an absolute conformity to the law in thought, word, and deed. It is an unalterable law, founded on God's unalterable will, and therefore it requires this perfect obedience of all men, and at all times. It has made no provision for partial obedience, or for sincere obedience, but insists upon man's continuing to do all things that are written in the book of the law, if he hope by the deeds of the law to be justified and saved. If this be the true state of the case, how ^videly do these men mistake the nature and demands of the moral law, who expect to be made righteous before God, by their partial obedience. The law knows nothing of any righteousness, but what is perfect If you put your trial at God's bar upon this issue, that you have kept the law in most instances, having failed only in some few, this is pleading guilty. It is owning your transgression, and confessmg that you have not such a righte- ousness as the law demands : for a iiart is not the whole. And the law insists PREFACE. 37 U])on the wlioto, and, in case of failure, passes sentence, and condemns you ; foi it is written, " Cursed is every one, who continueth not in all things,'" &c. But some may ask. Will not the law accept of sincere obedience? Nay. It will abate nothing of its demands. It will have absolutely perfect obedience, it by the works of it a man be justified before God. There is not one word in the law about sincerity ; no, not a single hint, as if a man might be pardoned, who kept the law sincerely, although imperfectly. The law says — Do all things which God has commanded, and continue to do them with all thy heart, mind, soul, and strength, and then thou shalt be justified by thy works ; but if thou ofl^end in one instance, thou comest under the curse ; for he that ofFendeth in one point is guilty of all, and consequently sincere obedience failing in one point, leaves a man guilty, and under the curses of the Ijroken law. It highly concerns those persons to consider this matter well, who fancy that Christ came as a great lawgiver, to publish milder terms of acceptance than the moral law had required. They have a notion of Christ, as if he were only the publisher of some new remedial law, which abated something of the demands, and mitigated some of the rigour of the moral law : whereas he came not to publish any new law, but to save his people from their sins committed against the old law. He came to be a Saviour, and not a lawgiver. Indeed, he preached the law, but it was to bring men to the knowledge of sin, and to see and to feel their want of his salvation. But he preached nothing new. He only enforced the law in its spiritual nature, and in its fuU e.xtent, showing the length and breadth, the depth and height of the commandment. He would not have his peo])le so much as entertain a thought of his coming to make a change in the moral law. " Think not," says he, " that I am come to destroy the law ; I am not come to destroy, but to fulfil it:" and he did fulfil it ; for he was born under the law, and was obedient to it even unto death. The law was unalterable. It could not change, unless God's most holy mind and will could change, which is impossible, and therefore the law being broken, could not remit the deserved punishment, unless some infinitely perfect obedience should be paid, and .some infinitely meritorious sufferings should be undergone in the sinner's stead, by which the law might be magnified and made honourable. And the Lord Christ undertook to do this. He vouchsafed to obey and to suffer for his peo])le ; to obey the precepts, and to suffer the pains and penalties of the law. The law had indicted them, and found them guilty of disobedience. Christ came to obey for them, as it is written, " By the obedience of one shall many be made righteous." 'I'he law had put them under the curse, and he came to redeem them from the curse of the law. The law threatened to punish them, and he came to bear their sins, and the punishment due to them in his own body upon the tree. So that Christ came not to publish a new remedial law, but to glorify the moral law, and to demonstrate the unchangeable nature of it, since no obedience, and no suffer- ings, but his, which were absolutely perfect, divine and infinite, could work out such a righteousness for any one sinner, as the law required, in order to his being justified in the sight of God. As these arguments show that the sinner cannot of himself attain the perfect righteousness which the law demands, so do they prove that he cannot by any means in his own power escape the punishment which the law threatens. The law requires unsinning obedience, and enforces it upon those sanctions, — " Do this and thou shalt live." " In the day that thou transgresses!, dying thou shalt surely die." These sanctions of the law are as much the mind and will of God, as the rule of the law itself: and his will is unalterable; consequently upon transgres- sion the sanction took ])lace, and the transgressor became subject to the first, and to the second death, which justice was bound to see inflicted upon him. What could he do in this case to dehver himself? Could he offer any thing to divine justice, to save himself from receiving the wages of sin ? No. They are his due, and he must receive them. Say, he is sorry for his sin, and weeps and mourns bitterly. What does this avail? This is only an open confession of his guilt, and an acknowledgment that he deserves punishment. Suppose he amends and reforms his life. What atonement is this for his former Itad life ? The law will not be satisfied with such ])artial obedience. Hut he promises never THE LAW AND THE GOSPEL. to sin for the future. If he Could keep his promise, it would not satisfy the law; for what becomes of his past disobedience ? One single sin cuts him off for ever from being saved by the law ; and since all have sinned, consequently by the works of the broken law can no man living be justified. 'I'his is the true state of all men by nature. They are all sinners, and they cannot be saved by the moral law. It can neither altogether nor in part justify them, and therefore it shuts them up under guilt, and leaves them without re- medy and without hope. As soon as man was fallen into this state, it pleased (iod to reveal that rich plan of grace and mercy, which is contained in the gospel, of which this is a short sketch. 1. The gospel is salvation from the law. It brings glad tidings for poor con- vinced sinners, discovering to them how their sins may be pardoned, and they may be redeemed from the curses of the broken law. It reveals to them what Christ has done and suffered to satisfy the law, and how he endured the pains and penalties of it, dying the death, to which the law had sentenced them. And tlie gospel calls upon them to receive the benefit of what he did and suffered as his free gift, proposing to them, without money and without price, all the graces and blessings which the Saviour purchased with his hfe and death. 2. Tlie gospel sets forth to the con\inced sinner salvation from guilt and pimishraent, by giving him freely as perfect a righteousness as the law demands. It invites him to receive the righteousness of Christ, against which the utmost rigour of the law can make no objection. Because it is the righteousness of God, a divine, infinite, and absolutely perfect righteousness. When this righteousness is imputed to the sinner, he is pardoned ; the law ceases to accuse ; conscience no longer condemns : he has peace with God, and the love of God reigns in his heart. 3. In order to receive this righteousness the gospel requires no prexious quali- fication. The sinner is not regarded, as fit and meet to receive Christ's righteous- ness by any thing he himself can do. Christ freely WTOught it out, and he freely gives it. The works of the law have no merit to purchase it : for it is WTitten, " We are justified freely by his grace, through the redemption that is in Christ Jesus." And if it be by grace, then it cannot be by any works or qualifications. 4. But how is Christ's righteousness received, and the sinner made righteous by it at God's bar By faith and not by works. " For to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteous- ness. Where is boa.sting then ? It is excluded. By what law r Of works ? Nay, but i)y the law of faith. Therefore we conclude, that a man is justified by faith without the deeds of the law." 5. With respect then to the sinner's acceptance and justification before God, the law and tlie gospel ought to be distinguished in these as well as in other respects. According to the law, salvation is by works, according to the gospel, it is by grace. The law says, Do this ; but the gospel says. Believe this, and thou shalt be saved. The law threatens to punish the sinner for the first offence, but the gospel offers him pardon for many offences. The law leaves him under guilt and condemnation, the gospel invites hitn to receive pardon and salvation. The law sentences him to death, the gospel offers him justification to hfe. By the law he is a guilty sinner, by the gosj)el he may be made a glorious saint. If he die under the guilt of the broken law, hell will l)e his everlasting por- tion ; if he die a partaker of the grace of the gospel, heaven will be his eternal inheritance. 6. But if the law and the gospel are distinct in these and several other re- spects, some persons may think the law is totally repealed by the gospel : for they cannot see wherefore sen'eth the law, unless it be to justify a sinner. The law is unalterable. It cannot change any more than God can change. To this day it stands in full force, and not one tittle of it is repealed. It ia still the re- DISCOURSE I. 39 velation of God's most holy mind and will, concerning the obedience which he requires of his creatures. And if they disobey, the law immediately passes sen- tence and condemns them to death. While they continue careless and secure in sin, they consider not the law as the ministration of death and condemnation ; and none of them see it in this light, imtLl the Holy Spirit awaken them. It is by his preaching of the law to their consciences, that they are alarmed with fear- ful apprehensions of their guilt, and of their danger. He brings them to see the exceeding sinfulness of sinning against the holy, just, and good law of God, and con\'inces them that tlie broken law can never make them legally righteous. This puts them upon seeking such a righteousness as the law requires, and dis- poses thera to receive gladly the righteousness of the Lord Jesus Christ : for he is now the end of the law for righteousness to every one that believeth. 7. Thus the Holy Spirit convinces sinners that the law is not repealed by the gospel, and when he gives them the righteousness which is of God by faith, and they have justification to life freely by grace, does he teach them to make void the law by faith ? God forbid. Yea, they estabhsh the law : for they consent unto it that it is good. They dehght in the law of God after the inward man, and they keep it in their outward life and conversation. It is the rule of their holy walking. They are free from the law as to its condemning, killing power, but they are under the law to Christ. They know, that if the law had not been unalterable, and of indispensable obhgation, Christ had lived and died in vain. And he did not come to give his people liberty to break the imalterable law ; that would be a contradiction in terms. But he came to estabhsh the law, by restoring it to its honour and dignity, by his obedience to its precepts, and by his suffering its pains and penalties, and then by making it honourable in the con- fession of convinced sinners, and in the lives of his redeemed people . These are some of the principal points treated of in the following discourses ; in which I have endeavoured to follow scripture closely. This has been my guide ; and I have constantly desired his teaching who inspired it. And I now pray him to shine into the heart of every one who reads these discourses. May he always accompany the perusal of them with his divine grace and blessing ; and if they be made useful to the church of Christ, may his be all the glory. Give it liim, reader : for it is his due ; and pray for thy hearty well-wisher, W.R. DISCOURSE I. THE NECESSITY OF DIVINE TEACHING. It is written in the prophets. And they slutU be all taught of God. — John 45. This is a sweet promise, full of comfort to the children of God. So soon as he has given them a desire to be taught, the Lord has spoken it by the mouth of his holy prophets, that they may come to him to receive instruction. He, the all-wise God, will be their teacher. He will open the eyes of their understanding clearly to discern spiritual things, and will make them wise unto salvation. In the book of Psalms we find frequent prayers for this divine teaching ; and among the high and honourable titles of God, this is used to describe his goodness to the children of men — " He that teacheth man knowledge ;" and not man considered merely as igno- rant, but also as guilty. " Good and upright is the Lord ; therefore will he teach sinners in the way," Psal. xxv. 8 ; which shows the wonderful conde- scension of our divine teacher. He vouchsafes to be the instructor of sinners, in order to bring them out of darkness into light, and out of misery into hajipi- ncss : "for blessed is the man," says the Psalmist (xciv. 12.), whom thou tcachest out of thy law." He is blessed because he is taught of God, and taught by him out of the law, to Itnow his guilt and misery ; and taught also to know the remedy provided for both. P.lessed surely is he whom God thus ti aches ; and yet how few among us seek this blessedness ! Even among those 40 THE LAW AND THE GOSPEL. who profess their behef of it, its importance is not sufficiently valued. Tlie privilege is great, inestimably great ; but they are too apt to neglect it ; while others proudly fancy they can teach themselves, or they think it no honour to be taught of God ; they disbeheve the reality, or they neglect the importance of divine teaching. Some of these reasons prevail with the generality of nominal Christians, and hinder them from being convinced of the truth of what is written in the prophets : " And they shall be all taught of God." But he that teacheth man knowledge can, and, glory be to his rich grace ! he does, convince him of the necessity of being taught of God. He does enlighten the darkest ; he does humble the proudest mind, and bring it earnestly to pray for instruction — " Lord, what I know not, that teach thou me." May this be the prayer of all your hearts, while I am explaining the nature of the promise in the text, and God fulfil it to you at this time, that you may be convinced. First, Of the necessity of being taught of God ! Secondly, Of the manner in which God teaches his people ; Thirdly, Of the proper disposition of mind which he gives them, in order to their receiving and profiting from his divine teaching. First. Divine teaching consists in opening the eyes of the understanding to perceive spiritual and divine objects, and to see their value and importance in disposing the will to choose them, and the heart to love them. ITie divine teacher is the Holy Spirit. He prepares the mind to receive his instruction, and then fills it with the knowledge of his will in all wisdom and spiritual under- standing. The necessity of his doing this is founded in the present state and circtimstances of fallen men : for through sin all the faculties of the soul were lost, and the understanding, which is the eye of the soul, was left in the same condition as the bodily eyes would be if they had no light. Hence the Psalmist declares, that there is none who understandeth the things of God ; and he repre- sents God as looking down from heaven to see if there were any who did under- stand and seek after God ; but he found none, no not one. They all had their understanding darkened, being aUenated from the Mfe of God through the ignorance that is in them, because of the blindness of their heart. The prophets give us the same character, and speak of men as if they were all blind, and describe the Messiah to be the sun of righteousness ; the light who was to arise to lighten the Gentiles, and was to be the glory of his people Israel. Thus Jehovah says of his beloved son, " I the Lord will give thee for a cove- nant of the people, for a light of the Gentiles, to open the bhnd eyes," Isa. xlii. 6, 7. And again — " I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth," Isa. .xlix. 6. How did our Lord fulfil these prophecies He did not, while he was upon earth, open the bodily eye of any bhnd jierson among the Gentiles, but he has fulfilled them, and, glory be to his great name ! he is daily fulfilling them in the Gentile world, by opening the blind eyes of our understandings to see and to discern the things of God. In this sense the Psalmist, speaking both of Jews and Gentiles, says. Psalm cxh-i. 8. "The Lord openeth the eyes of the bhnd," that is, the Lord Christ : for we read, Isaiah xxxv. 4, 5. " Say unto them that are of a fearful heart. Be strong, fear not ; your God will come and save you. Then the eyes of the bhnd shall be opened : for in that day (Isa. x.xix. 18,) shall the deaf hear the words of the book, and the eyes of the blind see out of obscurity, and out of darkness." All these scriptures had tiieir happy accomphshment, when God, who was to come and save us, spake with his own mouth, and Scdd, " I am come a hght into the world, that whosoever beheveth on me should not abide in darkness," John xii. 4G. From these authorities it is certain that fallen man is in darkness, and cannot see the things of God. The eyes of his understanding are in the same con- dition as his bodily eyes would be without hght. He cannot see any si)iritual objects ; and how, then, can he come to the knowledge of them, unless he he taught them of God By what other way or means can he discern them ? Has he any powers or faculties of his own, which can help to enlighten him ? No, he has none : for since the eyes of his understanding are in darkness, all his endeavours to enlighten them, without divine teaching, will he like those of a DISCOURSE I. 41 blind man, who only makes his blindness more manifest the more he laliours and strives to give an account of those objects which he never saw nor felt. But cannot the arts and sciences enlighten his blind eyes ? No. Tliey cannot help him to discover one single spiritual idea. The arts and sciences treat of the objects of sense ; to these they are confined, and cannot get beyond the bounds of nature ; for it is a certain truth, and indeed it is at present a received opinion, that all our ideas come from sense. We are not able to form an idea of any thing, unless it fall under the observation of some of our senses. If any one of the senses be destroyed, the man is not able to forni an idea of any object peculiar to that sense. A man born deaf has no idea of sounds, nor a blind man of colours. Since, then, the arts and sciences treat entirely of the objects of sense, how can they give us any ideas of those things which are not objects of sense ? for was it ever known that the stream rose higher than the fountain head? From hence it appears, that if the understanding be ever so greatly refined and enlarged with the knowledge of arts and sciences, yet it stands in as much need of divine teaching as the most ignorant peasant does ; because the things of God are not discoverable by the arts and sciences. Let matter of fact speak to this point. Has there not been a total ignorance of divine things, whenever the light of revelation has been extinguished ? Look into the learned ages of Greece, and you find the several sects of philosophers inquiring. What is the chief good of men ? and none of them could discover what it was, and disputing about the origin of evil, and never coming near the truth. Look into the times when Rome was raised to its highest glory, and was as famous for its learning as for its con- quests, and you will not find one learned Roman who can tell you what God is. Tully has written a book upon the nature of the gods, and it is one of the most valuable of his witings ; for therein he gives us the opinions of the philosophers upon this subject, and shows his own and their e.xceeding great ignorance of it. From these instances, not to mention others, it is evident that a man may have all the knowledge which arts and sciences can give him, and yet be totally igno- rant of God, and of the things of God. This has appeared from undoubted matter of fact. We know from the expe- rience of the Greeks and Romans, that arts and sciences never did lead them to the knowledge of any spiritual and divine objects ; and we are assured, from the testimony of God's word, that they never can. Man, in his natural state, blinded by sin, and under the power of it, cannot attain to any such knowledge. The apostle has decided this point for us. Speaking of the politest classical age of Rome, he says of her great philosophers and celebrated authors, that they were without understanding ; that they became vain in their imaginations ; and their foolish hearts were darkened. What ! was Tully without understanding? Was the imagination of Virgil vain, and the heart of Seneca foolish ? Yes, in the things of God ; " for the natural man receiveth not the things of the Spirit of God ; for they are foolishness unto him : neither can he know them, because they are spi- ritually discerned." 1 Cor. ii. 14. While he remains a natural man, it is abso- lutely impossible that he should know them ; " neither can he know them," be- cause he has no spiritual discernment, by which alone spiritual objects can be discovered ; and therefore he must remain for ever ignorant of them, unless God should ojien the eyes of his understanding, and bring him out of darkness into his marvellous hght. This is a very humbling, but it is a real view of human nature, and I need not to have gone to distant ages and countries for proof. We have it near enough at home, if men's pride would but let them see it ; but their pride arises chiefly from their ignorance of it, and helps to keep them ignorant. If they had hwt a httle humility, they would discover how imperfect their knowledge is, even of the things about them, and they would therefore see the necessity of being taught of God in these things, which were out of the reach of their senses : such are all spiritual and divine things ; and in these they want divine teaching, and the ])ro- mise is, concerning these, " All thy children shall be taught of God." Kow, (>od never acts in vain. Unless his children wanted teaching, he need not be their teacher : but in what belongs to the spiritual world they are entirely ignorant. 42 THE LAW AND THE GOSPEL. and they have no means of discovering, unless they be taught of God, what state they are in by nature, and if it be a state of guilt and misery, how are they to be delivered from it. God has revealed in his holy word the knowledge of what belongs to these two states ; but sin has so blinded men's understandings, and depraved their judgments, that they will not assent to what is revealed, nor be determined by it, until the Holy Spirit convince them what they are by nature, and what they may be by grace. Accordingly, the scripture declares, that the Holy Spirit is the inspirer of every good thought, and word, and work. He enlightens the children of God with saving truth, and subdues the opposition which was in their wills to it, and that enmity which was in their hearts. From the first moment he awakens them, and opens the eyes of their understanding ; until he bring them safe to glory ; he is their teacher. He teaches them to look upon sin, as it is in itself, exceeding sinful ; he alarms the conscience, and makes it feel the guilt and danger of sin ; he leads the humbled and connnced sinner to Christ for pardon ; he gives him faith, and hope, and love ; and, by grafting him, hke a living branch, into the true vine, enables him to bear much fruit to the glory of God. And since every thing good in him comes from divine teaching, is it not absolutely necessary that he should be taught of God ? If you will consider all these authorities together, I hope they wiU comince you, my brethren, that there is a necessity for your being taught of God : for by nature you are ignorant of all spiritual and divine things ; and you cannot, by any means in your own power, attain to the knowledge of them : the arts and sciences can gi\ e you no assistance. It is a matter of fact, that they never did, and the scriptures declare that they never can, help any man to discern the things of the Spirit of God. The natural man, while he remains such, be he ever so learned, cannot know them. And how, then, can he ever attain any ideas of them, but by divine teaching r If this evidence has convinced you, you are prepared to follow me in my second inquiry, which relates to the manner in which God teaches his people. His established method is by the word, and by the Spirit. In aU divine teaching, these two go together; the word, and the Spirit explaining and apply- ing the word. The word is the whole will of God, which he revealed to be the means of bringing sinners from darkness to light, from sin to righteousness, and from the power of Satan unto God, and unto the kingdom of his dear Son, here in grace, and hereafter in glory. These great things are spoken of the written word ; for it is able, according to the apostle, to make a man wise unto salvation : but then the quickening Spirit must accompany the hearing, or reading of it, or else you will never find in it this saving wisdom. It is only a dead letter, unless the living Spirit animate it : for the letter killeth, but tlie Spirit giveth life. The word is the means in the hand of the Spirit, of beginning, carrying on, and perfecting, the Ufe of God in the soul. When the Spirit works in it, and by it, he makes it effectual, through his mighty operation, to build up and to perfect the man of God. He works in the word ; for the Spirit is received in it, as the apostle shows, 2 Cor. iii. 8, where he calls the preaching of the gospel, "the mi- nistration of the Spirit," that by which the Spirit was administered and given, and he says to the Galatians, that, by this hearing of faith (which hearing was of theword of God) they received the Spirit ; Gal. iii. 2. And being received, he enhghtened their minds and opened their understandings, that they might understand the scriptures ; and thereby he wrought that faith in them which cometh by hear- ing ; for faith is his gift. It is called. Gal. v. 22, "the fruit of the Spirit;" one of the fruits produced in the heart by his grace ; upon which account he is called "the Spirit of faith;" 2 Cor. iv. 13. And when he has thus \\Tought in the word, he then works by it, and helps the believer to act faith upon it. ITie" Holy Spirit puts it into his heart to desire the sincere milk of the word, that he may grow thereby. And he does grow, and is nourished up, as Timothy was, in the words of faith, when he is enabled by the same Spirit to act faith upon the word ; for then the word preached profits him, when he can mix faith with it — when faith and the word, Uke two fluids of the same properties, readily mix toirether, and closely incorporate. Thus the word nourishes him in the inner mail, and he grows thereby. The Spirit applies it, and renders it eifectual to DISCOURSE I. 43 the promoting of every gracious purpose for which it was revealed : and by its means he makes the man of God wise unto salvation, through faith, which is in Jesus Christ. This is the usual andcommon way in which God fulfils the text. He teaches his children spiritual and divine things by his word, as explained and apphed by his Spirit : which two cannot be put asunder. The word is the eye, and the Holy Spirit is the light shining upon it. Now, a man cannot see without eyes ; and, having eyes, he cannot see without bght. So, if you have the word without the Spirit, you have eyes without light ; and if you have the Spirit without the word, you have hght, but no eyes to see it : the word and the Spirit, therefore, must go together. To expect that the Spirit will teach you without the word, is rank enthusiasm, as great madness as to hope to see without eyes : and to expect that the word will teach you, without the Spirit, is as great an absurdity as to pretend to see without light ; and if any man says, that the Spirit teaches him to believe, or to do, what is contrary to the written word, he is a mad blas- phemer. God has joined the word and the Spirit ; and what God has joined together, let no man put asunder. Convinced of these things, have you, my brethren, reduced them to practice ? Do you go with humility to the word of God to be taught ? And do you find that instruction from it of which you stand in need ? Perhaps you say, you do read it, but )'ou find it very difficult : it is so hard to be understood, that it is for the most part to you a sealed book. This is a very general complaint ; but what is the cause of it ? Certain it is that this scripture cannot be broken — " All thy children shall be taught of God." The fault is not in God, nor yet in his word. Surely, then, it is in yourselves. Either you have not been deeply convinced of your own blindness in spiritual things, and therefore are not practically per- suaded of the necessity of the word ; or you have not looked up to the Holy Spirit for his divine teaching, praying him, in the prophet's words, " Lord, open thou mine eyes, that I may see wondrous things out of thy law :" for until he open your eyes and enlighten them, you cannot see any of the wonders con- tained in the book of God. Consider these points, then, and examine them closely. Be faithful, my brethren, to your own souls, and be not afraid to discover the true ground of your complaint. Have you been led to read and to hear the word of God under a strong sense of your darkness and blindness without it ? And do you always seek the grace of the Holy Spirit to explain and to apply it ? The first of these is absolutely necessary ; because you will not ask wisdom of God, until you be convinced you lack it. And you will ask it with more or less earnestness in proportion to the sense you have of your want of it ; so that, when you are made deeply sensible of your great ignorance, then you will be- come very humble and teachable. This is the proper disposition of mind which the Holy Spirit must work in you, both before and under divine teaching, and the consideration of which was the third particular I proposed to speak to. Divine teaching is absolutely necessary for the learning of divine things, and God teaches his children by his word and by his S])irit. Yo\i may be convinced, my brethren, of these truths in speculation, but it is very difficult to bring them mto practice. For such is the j)ride of the natural man, that he will not submit to be taught ; no, not of God. He will exalt his own reasoning faculties above the wisdom of God's word, and above the teaching of God's Spirit. Although he has nothing to be proud of, being a creature made up of ignorance and sin, yet he is excessively proud ; for pride is interwoven in his very frame and constitu- tion. Our Lord says, pride proceeds from within, out of the heart, Mark ^'ii. 21. It comes from a corrupt principle that is within us, in the heart; there it has taken deep root, and grown luxuriant, bringing forth a vast crop of proud looks, words, and works. Nothing but the almighty grace of God can pull down the high opinion which this proud creature entertains of himself, and which he will continue to entertain, until he be well disciplined into the knowledge of himself. He must be brought to see his ignorance, and to feel his guilt and misery, before he will be humbJe enough to apply to God for instruction. And this is the work of the Holy Spirit. It is through his gracious operation that the pi-oud self- sufficient sinner is made thoroughly acquainted with his ignorance and his sinful- 44 THE LAW AND THE GOSPEL. ness. The Holy Spirit gives him a \'ie\v of himself in the glass of the law, and shows him, and makes him feel, the entire corruiJtion of his nature, the blindness of his understanding, the depravity of his will, and the rerjellion of his heirt. The natural man is a bad scholar at this humbUng lesson. He learns it very slowly, and with great pain and difficulty. The practice of it is like plucking out a right eye, or cutting off a right hand : for his inbred sins are as dear to him as any member of his body. But the Holy Spirit so alarms him with his guilt, and with his danger, that, by degrees, he is brought heartily to wish for deliverance from his ignorance and from his sins ; and thus he is made teachable. He becomes simple, and is willing to be taught of God. He is brought into a proper frame of mind to sit with Mary at the master's feet, hearing his word, in order to be enlightened with saving wisdom, and to be blessed with the comforts of saving faith. To persons of this humble, teachable temper, the scripture has made many sweet promises, both when they at first go to the school of Christ to learn his will, and also when they afterwards sit at his feet hearing his words, that they may do them. In general, it is said, that God giveth grace to the humble, and particularly grace to learn his ^vill, as Psalm xxv. 9 : " The meek mil he guide in judgment, and the meek will he teach his way." The meek are they who, with an humble and lowly spirit, receive the word of God, according to the apostle James, i. 21 : " Receive with meekness the ingrafted word, which is able to save your souls." They shall be taught of God, whom he has disposed to receive his word with meekness : he will ingraft it inwardly in their hearts, and will enable them to bring forth the jjrecious fruits of it in their lives; and thus he will teach them his way. And then they will be able to keep up the words of Christ, grate- fully acknowledging what God has done for them — " We thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." The things of God are still hid from the wise and prudent, from the wise and prudent ones of this world, who seek the knowledge of them by mere human learning, which, without grace, only puffs them up, and hinders them from seeing their want of divine teaching : from all such he hides the knowledge of spiritual things ; but he reveals them to those whom the Holy Spirit has made humble and teachable. When .such persons come with a meek temper to be taught of him, then he manifests to them the secrets of his kingdom : for he reveals them unto babes : unto them that blessed promise of the New Testament is fulfilled : " If any of you lack wisdom, and is humbled under the sense of his want of it, let him ask it of God, who giveth imto all askers liberally, and upbraideth not, and it shall be given him," James i. 5. This, then, is the i)roper disposition of mind with which the Holy Spirit pre- pares the children of God for divine teaching, and by which he heijis them to profit under it. He makes them humble, meek, and lowly in their own eyes, and desirous of being tatight of God. To such persons he giveth grace to un- derstand the word, to apply it, and to be edified by it. To those whom he has humbled he giveth his grace, because they will take no merit to themselves, but will ascribe the glory of what they learn to their divine teacher, and use it to the praise of the glory of his grace. You are, I hope, convinced of these great truths, but perhaps some of you do not see clearly how you are to attain this humble, teachable disposition. Are you convinced of your own want of it If you are, this is the work of the Holy Spirit. He has begun to make you sensible of your ignorance ; and he must ])repare you to receive instruction, as well as give it you. The desire to be taught of God cometh from him, as well as the teaching itself. He must work in you, both to will and to do : for it is written, Prov. xvi. 1 . "The preparations of the heart in man are from the Lord." If there be any preparations in your heart to be taught of God, this is not from yourself; it is from the Lord, and is expressly ascribed to him. Gal. v. 23, where meekness is nientioned among the other fruits of the Spirit : that meekness whereby we receive the ingrafted word, is the fruit, of his grace in the heart. Apjily to him for it, and he will make you an humble, teachable scholar in the school of Christ ; and when he has thus disposed you to give him all the glory of teaching you, then to you his promise shall be fulfilled, and you shall be taught of God. DISCOURSE I. 45 From what has been now offered, the doctrine of the text is, I hope, made plain and clear : if scripture authority can convince, and if matter of fact can determine the point, they give in full evidence for the necessity of divine teach- ing, which is further confirmed from the estabhshed method in which God teaches his children. He revealed his word for their instruction ; and his Spirit still accompanies the hearing or reading of it, and renders it effectual to the purposes for which it was revealed. He still, by his grace, prepares the sinner's mind to receive it, by convincing him of his ignorance of the things of God, by bringing him with an humble, teachable temper to learn them from the word of God, and then he works faith in the sinner's heart by the word, and helps the believer to act faith upon the word of God's grace, which is able to build him up, and to give him an inheritance among all them which are sanctified. Tliese particulars have been established u]5on e.xpress passages of holy scripture ; and what effect, my brethren, has our present consideration of them had upon you ? Has it been the means of showing any of you how much you stood in need of divine teaching ? Has it stirred up fervent desires in any of you for the teachings of God's Spirit ? If neither of these good effects followed, what is the cause which hindered ? If you believe the scripture to be the word of God, you cannot deny the doctrine. No words can be plainer than these written in the prophets : " They shall be ALL taught of God." If aU are not to be taught of God, how do you understand the words ? Do you think they speak only of the apostles and primitive Christians, to whom they were fulfilled, but we are not now to e.xpect their accomplishment ? This is the opinion of many persons, but it is quite unscriptural. The 54th chapter of Isaiah, as explained by an infallible interpreter in the New Testament, treats of the Gentile church in the last days, of which it is said, verse 13, " And all thy children shall be taught of the Lord ;" ALL, without exception ; all God's children among the Gentiles in every age shall be taught of the Lord. To the same purpose the prophet Jeremiah, chap, xxxi, speaking of the new covenant which was to be established in the last days, declares, from the mouth of God, ver. 34 : " And they shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord : for they shall all know me, from the least of them to the greatest of them, saith the Lord." This promise belongs to the new covenant, under which God himself engages to teach his people, and they all, from the least to the greatest, shall know the Lord. And when our blessed Saviour, in the text, referred to these and such-like promises, which are written in the prophets, he made no limitation, but said, " they shall be all taught of God;" — all, in every age of the church, who are made sensible of their want of divine teaching, and look up to heaven for a divine teacher, shall be taught of God. Certainly these passages cannot be so far wrested and tortured as to make them speak for divine teaching in one age of the chvirch only. How can you, with any appearance of truth, fix a limited sense to these universal pro- positions— ALL thy children shall be taught of the Lord — they shall ALL know me, from the least to the greatest; for they shall be ALL taught of God— All were to be taught by him — all his children ; therefore his children now have the same promise of divine teaching which the primitive Christians had ; for the promise is to us, and to our children, and to all that are afar off, even as many as the Lord our God shall call. Since, then, the scripture so clearly confutes this absurd and wicked opinion, do you, my brethren, give it up, and acknowledge the necessity of divine teaching? If not, what other objection have you against the doctrine? Have you been used to think that it carried with it an air of enthusiasm ? I know many persons look upon it in this light. If any of you do, pray tell us what you mean by enthusiasm ? For it seems to us only a bad name given to the best thing. At this day the knowledge of vital and experimental rehgion is so far lost, that whenever the generality of our peojile hear it spoken of, they do not understand it ; and what they do not understand, they reject under the odious name of enthusiasm ; so that this name does not stand for any bad pro- perties in the thing to which they apply it, but only signifies their dislike of it. And if they express their dislike by a hard name, what hurt can that do ? Can it really turn the words of truth and soberness into enthusiasm ? Can that be 46 THE LAW AND THE GOSPEL. enthusiasm, which beUeves God to be a faithful promise-keeping God, and that his word cannot be broken? What! is it enthusiasm to desire to be taught of God, and to ask wisdom of him, after he has commanded his children to ask it, and has engaged to teach it to them ? Surely, no. God's promises must be fulfilled, and they who seek their accomplishment cannot be disappointed. He hath spoken by the mouth of his holy prophets, that all his children shall be taught of God ; and heaven and earth shall pass away, before one tittle of these words shall fail. Men and brethren, what do you think now of this objection, which wants to make God a har, for promising to teach his children, and which treats them as enthusiasts who expect to be taught of him ? Certainly you can- not defend such a blasphetmous opinion. Well, then, the way is farther cleared for a favourable reception of the doctrine ; and do you indeed receive it ? Per- haps you assent to it. But what sort of an assent do you give ? Is it active and operative ? If not, what wiU it avail ? You will learn none of the things of God, by simply believing that God does teach them to his children. You must ask, if you would have : you must seek, if you would find that wisdom which Cometh from above. And you must ask with earnestness, and seek with diligence, not as if you could thereby merit, but to express your wants and your humility. The divine direction in tliis case is, Prov. ii. .3, 4, &c., " If thou criest after knowledge, and liftest up thy voice for understanding;" not asking faintly, but crying aloud, and lifting up the voice through the fer^-ency of the desire after wisdom; and " if thou seekest her as silver, and searchest for her as for hid trea- sures ;" seeking with as great pains, and searching with as constant application, as ever worldly man took to enrich himself ; " then shalt thou understand the fear of the Lord, and find the knowledge of God : for the Lord giveth wisdom :" he giveth it to every one who seeks v/ith. humble dihgence. 'fhese are words of comfort to you who desire to be taught of God, and who are seeking of him the knowledge of divine things. Seek, as he has directed you, and you shall find. He wiU teach you, because he has made you teachable. He has already taught you one lesson, which is, perhaps, the hardest you have to learn. He has convinced you of your entire ignorance of divine things. You no longer take up your rest in the fancied abilities of nature, but are consulting the word of God, and praj'ing for the teachings of the Spirit of God. Tiiis is the appointed way to receive instruction. And if you wait in his wa)-, he who directed you to the way will meet you and instruct you in it. Only remember, that his glory, being the motive and end of all his dealings with men, must be your motive and end in learning divine things. You must have a single eye to his glory in asking knowledge of him ; and what he gives, you must use to his glory. His glory must be promoted by all that he teaches you : and therefore you must come to learn of him humble, under a continual sense of your ignorance and unworthiness, and meek, disposed like a new-born babe to receive the sincere milk of the word, that you may grow thereby ; and you must be a diligent scholar; you must read much, and pray more ; yea, you must watch in prayer with all perseverance, and then the promise, which wisdom itself has made, shall be ful- filled to you, Prov. viii. 34 : " Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors." He that watches and waits thus, is blessed : for God, who commanded light to shine out of darkness, will shine into his heart, to give the light of the knowledge of the glory of God in tiic face of Jesus Christ. What thanks can we render unto God for his exceeding grace, who still shines into the hearts of his children ? Glory be to his great name ! there are many among us who have reason to praise him for his di\'ine teaching. They have found him faithful to fulfil his promises : for he has opened their blind eyes, and has led them into the knowledge and belief of the truth. Daily are they' magni- fying the riches of his infinite love, which has brought them out of darkness into his marvellous light, and has translated them out of the kingdom of Satan into the kingdom of his dear Son. These persons are witnesses for God, and can set to their seal that he still teaches his children by his word, and by his Spirit : for they have been illuminated with the true knowledge and understanding of his word, and by their living they set it forth, and show it accordingly. DISCOURSE I. 47 This is the happy state of so many of you as are real Christians. You have experience of the truth of the text, and know it to be an undoubted matter of fact. My Christian brethren, what return will you make to your divine teacher for the comfortable lessons which he has taught you ? What less can you do, than praise him with your lives, as well as ^dth your lips? Praise him for what you have already learnt, and continue humbly to wait on him for your growth in knowledge. Remember that the new man which you have put on is to be re- newed in knowledge day by day. The spirit of wisdom is to help you to grow in grace, and in the knowledge of your Lord and Saviour Jesus Christ. This is your privilege ; and it is your interest to make a constant use of it. The wisest of us know but little of what is to be known, therefore you should be diligent in your attendance upon the means appointed of God for your teaching. Read the word, and meditate in it day and night ; and when the Holy Spirit explains and applies it, then it will be a lantern uuto your feet, and a light unto your paths. Pray over the word. Prayer will digest it; and the prayer of faith, mixed with it, will make it nourishing and strengthening to the inner man. And thus you will grow in grace, and be renewed in knowledge ; the understanding will be re- newed with still clearer views of spiritual things ; the heart, no longer prejudiced against them, will be renewed with a more determinate choice of them ; and the affections will be renewed with a more hearty love, and a fuller enjoyment of them. Hereby your sanctification will be carried on, and you wUl be renewed, day by day, in true hoUness, after the image of him that created you. — Having therefore these privileges, dearly beloved brethren ; having such a teacher, and such things to learn of him ; having the Spirit of the Most High God to teach you all things, which belong to your present peace, and to your eternal glory ; oh, what diligence should you use in attending upon the means, by which your divine teacher has promised to instruct you ! In them be je constantly found waiting — waiting with humble, teachable tempers — and praymg for the blessing of God upon the use of his appointed means. And while you thus continue to wait upon God, he will continue to teach you. He has promised it to his chil- dren : and he cannot he. He will make you wise unto salvation. Having thus exhorted you, my Christian brethren, to make a diUgent use of the great privilege of the new covenant, I have nothing further to offer, but my prayers. May he that heareth prayer send do^vn his blessing upon what has been now spoken. May " the God of our Lord Jesus Christ, the Father of glory, give unto you the Spirit of wisdom and revelation in the knowledge of him, that, the eyes of your understanding being enlightened, ye may know what is the hope of his calhng, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to usward who believe." Oh may our God manifest these great truths to your understandings, and give you the sweet experience of them in your hearts, that you may be filled with the know- ledge of his will in all wisdom and spiritual understanding, and that ye may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, until you see him face to face ; and then shall you know, even as also you are known. To this perfect knowledge and ever-blessed fruition of God may the Lord Jesus bring you all by the ministry of his word, and by the teachings of his Spirit, that you may be for ever happy in giving thanks and praise to the three divine persons in one Jehovah, to whom the church in earth and heaven ascribes all glory in time and in etenr.y. dmm, and Amm. 48 THE LAW AND THE GOSPEL. DISCOURSE H. UPON THE MORAL LAW. Wherefore the law is holy, and the commandment holy, just, and good : — Romans vii. 12. The great Creator and possessor of heaven and earth hath an indisputable authority to make laws for the government of his creatures, and to require their obedience. Since every thing that they have is received from his hands, and held under him at his pleasure, it therefore behoves them to inquire upon what terms they hold it. And if God has given them any laws, it is their duty to study them, and their interest to obey them. If there be any sanctions to enforce tliese laws, any rewards or punishments, they should inquire where these things are to be known, and by what means discovered, that they may obtain the reward and escape the punishment. Whenever a serious unprejudiced person desires to be satisfied in these points, which so nearly concern his present peace of conscience and his future happi- ness, he wiU soon be convinced that God has made a gracious provision for his instruction. God has opened his mind and will in this matter. He has recorded his laws, and published them. 'ITie sacred volume of divine statutes is in our hands, and in our mother tongue. It is so very short, that none can want time to peruse it ; and it is so very plain and intelligible, as to the rule of duty, that none can plead ignorance. He that runs may read it, and th« simple may un- derstand it, and learn knowledge ; for, upon a very cursory view of this divine treatise, it will appear, that there are three distinct bodies of law mentioned in it ; namely, the moral law, the ceremonial law, and the law of faith. We are all highly concerned to inquire into the nature of these laws; and therefore I pur- pose, through God's assistance, to inquire into the scope and design of each of tliem. At ])resent I shall confine myself to the moral law, which alone is spoken of in my text. The apostle is treatinff of its usefidness to discover the sinfulness of sin : " I had not known sin," says he, " but by the law ;" the law must first lay down a rule before it can be kno^vn what sin is, which is the transgression of that rule : " For I had not known lust," and that the very first rising and motion of evil in the heart was a sin, " unless the law had said, thou shalt not covet." This is the law of the tenth commandment : from whence it is very evident that St. Paul is here treating of the moral law, which is of such perfect purity, as to reach to the desires and covetings of the heart, and which, by re- straining them, makes them appear more sinful, and grow more outrageous. " But sin, taking occasion by the commandment, wrought in me all manner of concupiscence : for without the law sin was dead," although it be in us, yet u a not perceived, until it be held before the holy spiritual law of God, and then it begins to stir and rage : for as it follows, " I was once alive without the law," says the apostle; when I knew not the law I thought myself alive, my conscience never troubled me, nor did I apprehend the deadly nature of sin ; " but when the commandment came," when I began to understand the commandment in its spiritual nature, and it came to my conscience, and was apphed with a divine ])ower to my heart, " then sin revived, and I died ;" I found myself dead in tres- pa.sses and sins; "for the same commandment which was ordained unto life was found to be unto me unto death ; but sin took occasion by the commandment," not through any fault in the commandment, but entirely through my own fault, " deceived me, and by it slew me. What shall we say, then ? Is the law and the commandment sin ? God forbid. The law is holy," all the fault is in us, who abuse the law, " and the commandment is holy, and just, and good." The occasion of the words and the context, thus in part opened and explained, may help us to determine. First, What the moral is. Secondly, Whether it be still in force. Thirdly, Whether we have all kept it j and if not. Fourthly, What is the penalty due to the breach of it ; aiid then I shall draw DlSCOURSli: II. 4f) some practical inferences from these particulars. And may the S|)irit of the living God apply what shall be spoken. May he enlighten all your under- standings with a clear view of the spiritual nature of the moral law, that by it you may be brought to the knowledge of sin, and to see and to feel your want of a Saviour. Under the teachings of this good Spirit let us consider, First, What the moral law is. I define it to be the holy, just, and good will of God made known and promulged to his creatures hi all these particulars, wherein he requires their perfect obedience, in order to their happiness. The law is the discovery of his will : for the a' mighty Creator and sovereign Lord of heaven and earth go\'erns all his works and creatures according to the good pleasure of his own will. His wiU is the absolutely perfect law of the natural world. He hath given to the inanimate works of his hands a law which shall not be broken. The active powers in nature shall work, and passive matter shall obey by an unalterable rule, until the heavens be folded up like a scroU, and the earth and all the works therein shall be burnt up. And his will is as absolute a law to his rational creatures as to the natural agents ; because he can enact no laws but what partake of his own adorable perfections. His law is his will made known. It is a copy of his infinitely pure mind. It is a fair transcript of his holiness, justice, goodness, and of every other divine attribute ; for by the law he discovers to his creatures what it is his wiU they should be and do, in order to preserve his favour. He would have them holy, just, and good, and the law makes known to them the rule of their obedience ; by an exact con- formity to which they are holy, just, and good. The will of God revealed in the law is holy, and conformity to it is holiness. Holiness, in the Old Testament language, signifies a separation from impurity, and when applied to the divine nature, it rather expresses what God is not, than what he is. It is a negative idea, denoting an entire separation from overy thing which can defile. Holiness in God excludes all possibUity of pollution. In him there neither is, nor can be, the least impurity. He is of purer eyes than to behold the least iniquity. He cannot even look upon any thing which is in the least unclean : for without nohness no man shall see the Lord. Now, the law is an exact copy of God's holiness. It is the outward discovery of his most holy mind and ^vill, informing his creatures how perfectly pure they must preserv^e themselves, if they would preserve his favour. The law disc" 'jrs to them what God is, and shows how like him they ought to be in holiness. And since God cannot behold the least impurity, consequently his law cannot, because it is his mind and will revealed concerning this matter. He will not suffer any deviation from his law, no, not in thought; for the language of the law is positive and express out of the mouth of the supreme lawgiver himself — " Be ye holy, for I am holy." And are you, my brethren, thus holy ? Tliis should be a matter of close examination. Are you what the law requires you to be ? Do you look upon the law as per- fectly, infinitely holy in itself, even as holy as God is ; and have you considered sin as an offence against the holiness of God and of his law, even such an unpardonable offence, that you could never make the least satisfaction for it ? It is very evident these things are not well understood, because the practice of mankind shows what low ideas they entertain of them. What makes sin appear light and little, and some offences small ? Is it not because sinners are igno- rant of the absolutely perfect holiness of the law ? And after they have broken it, how mean an opinion have they of its holiness, when they think that a little sorrow, and some few tears, that repentance and amendment can make them holy, and satisfy the demands of the broken law ? If any of you entertain these unworthy ideas of God and of his law, you should consider that, although (iod require you to be perfectly holy, yet he can require nothing of you but what ia just. The law is just, as well as holy ; just in all its demands, and just in the rule of its process m rewarding obedience and punishing transgression. The scnp- ture word for justice is taken from human affairs, and from thence is applied to di\ ine. In the first ages of the world, money was paid and received by v.'eight ; and he who kept an even balance in paying and receiving was a just man. His justice consisted in kee])ing the scales even, in weighing all things with an equal balance, and in giving and taking only what was lawful and right. Now, the Si 50 THE LAW AND THE GOSPEL. law holds this balance of justice in its hands, that it may prove the Judge of all the earth does right, and wiU be glorified in all that he requires of his creatures ; for tlie holy obedience which he demands of them is a just obedience. He had a sovereign authority to require it, and he gave them power to pay it him, and therefore they could not complain of any injustice, if he should inliict the punishment threatened to the disobedient, any more than if he should bestow the reward promised to the obedient. Thus the law is just. It is the exact copy of God's justice, and is as perfectly just as God is. It can no more require or do an unjust thing, than God can ; for the law only discovers what is the infinitely just mind and wiU of God concerning the behaviour of his creatures. Tlie law says, " Do this, and thou shalt live. Transgress this, nnd dying thou shalt surely die." lliis is the will of the supreme lawgiver, and his justice is engaged to see the honour of his law maintained, as well in punishing transgression with death, as in rewarding obedience ^ ith life. The law cannot possibly do any injustice, because it is directed by the unerring will of God. God, and his will, and his law, are alike just ; for it is written in the law. Dent >y\i. 4 : "The Lord's work is perfect; for all his ways are judg- ment : a (i.jil ot truth and without iniquity, just and right is he." All his ways and dealings ^vith the children of men are perfectly just, and they are also good. His law is good. It partakes of the goodness of its divine author, inasmuch as it tends to promote the welfare and happiness of his creatures. The creature was made to show forth the glory of its great Creator, and the law was the rule by which it was to walk, in order to promote his glory ; and in this holy walking there was aU good to be met with. It was the way of pleasantness, and the path of peace. It preserved the assurance of the divine favour, afforded a perpetual feast of conscience, and gave sure and certain hopes of a glorious immortality; for Moses thus describeth the righte- ousness wlaich is of the law, that the man who doeth these things shall li\ e by them. If he do aU the things UTitten in the book of the law, he shall live unto God, and shall live with God. He shall enjoy a Mfe of happiness here in the love and communion of God, and he shall enjoy an endless life of glory. Surely then the law is good ; since the keeping of it would have produced all good, and since the transgressing of it has brought all the e^il upon man which he can suffer in time and in eternity. Consider, my brethren, how good the law is from that deluge of evil which came in iipon the breach of it. A\"hen the Lord God, at the end of his six days' works, surveyed all that he had made, behold it was very good. There was then no evil of any kind to afflict either body or soul ; but by sin the body became subject to sickness, pain, and death, and the soul to guilt and misery ; and in the next life, both body and soul were subject to the worm that never dieth, and to the fire that never shall be quenched. Such is the goodness of the law. It is the all-wise provision which God has made for his own glory, and for the happiness of his creatures to whom he has pubhshed it. He made it known to our first parents in parachse. It was their rule of action, while they stood in the likeness and image of God. They had no opposition, then, to his good and acceptable and perfect will ; but the under- standing had a clear view of it ; the will chose it, and the heart loved it, and they were able to do it with all their mind, and with all their strength. And when sin entered into the world, the wiU of God was not changed, nor his law repealed. Tlie law was in full force from Adam to Moses, in whose time the Lord God recorded it with the most awful majesty on Mount Sinai, and engraved it with his own hands upon two tables of stone. And it stands unre- pealed to this day ; promising life to obedience, and threatening death to trans- gression. Since, then, the law has been properly promulged, a holy, just, and good law, that altereth not, let us hear what it requires. It is the will of the law- gi\ er, that he who doeth the things written in the book of the law shall live by them . But then he must do all things, without exception. He must not fail in any one point. If he will enter into hfe, he must keep all the commandments. He must be uni\'ers;dly holy, just, and good, as the law is. If he ever receive DISCOURSE IJ. 51 the promised reward, he must perform the condition ; that is, he must pay the law perfect uninterrupted obedience with every faculty of soul and body, in their utmost strength and vigour; for it cannot suffer any transgression ; but for the least inflicts the threatened punishment. This is an essential property of the moral law. Upon the very first offence it cuts tlie sinner off from all claim to the promised reward, and, as to any thing that he can do, cuts him off for ever. It is not in his power to make himself innocent again. Ha\'ing once failed in his obedience, the law knows nothing of mercy, cannot accept the greatest repentance, nor be satisfied with the deepest sorrow for what is past ; but immediately passes sentence according to what is written : " Cursed is every one that continueth not in all things which are written in the book of the law to do them." If you fail in one single instance of obedience, you do not continue to perfoiTn all things, but fall under the curse of the broken law, and are as much liable to punishment, though not in the same degree, as if you had failed in every instance. In which sense the words of St. James are to be understood : " He that offendeth in one point, is guilty of aU." I have now gone through the several parts of the definition before given of the moral law, and it appears to be the holy, just, and good will of God made known and promulged to his creatures in all those particulars wherein he requires their perfect obedience, in order to their happiness. Since this is the case, it highly concerns every one of us to inquire whether we be under an obligation to keep this law ; which is the second particular I proposed to con- sider ; namely. Whether the moral law be still in force, and still requires of them who expect to be saved by it perfect unsinning obedience. And upon the first proposal of this question, it would occur to every attentive person, that the law, being as holy, just, and good as God is, can no more admit of any variableness, or shadow of turning, than God himself can. He says, "I change not:" and how, then, can his law, which is the discovery of his mind and will, be change- able ? Man may change ; but the law is the same yesterday, to-day, and for ever. It altereth not. If man does not keep it, it will lose none of its honour. Justice will be glorified by supporting the holiness of the law, and by inflicting the deserved punishment on the transgressors of it. But let us consult the law and the testimony. The Psalmist says. Psalm c.\i. 7, 8 : " All his com- mandments are sure : they stand fast for ever and ever, and are done in truth and uprightness." ALL his commandments, not excepting one, are fixed upon a sure, immovable foundation: for they stand fast for ever and ever infuU force, esta- blished by the unchangeable will of God, and are ordained in perfect harmony with all the divine attributes ; being done in truth, which cannot lie, and uprightness which cannot err. To the same purpose, he says in another psalm, cxix. 160, " 'Diy wordis true from the beginning ; and everyoneof thyrighteous judgments endureth for ever." These righteous judgments are the decrees of the moral law, and there is not one of them that can be repealed ; but they shall all endure in full force for ever. Our blessed Saviour has thrown great light upon this subject. The whole moral law is summed up in the ten commandments, which he has reduced to these two — the love of God and the love of our neighbour : on these two commandments, says he, hang all the law and the i)rophets ; for love is the fulfiUing of the law, and love never faileth ; consequently the law of love can never fail, but its debt of gratitude will be paying, and happy is he who shall be paying it to all eternity. — Thus the moral law stands established by the authority of our divine teacher. In his sermon upon the mount he reforms the abuses and false comments which the scribes and pharisees had put upon the moral law; and he begins with this remark. Matt. v. 17 : "Think not that I am come to destroy the law and the prophets : I am not come to destroy, but to f\dfil ;" to fulfil the law by paying it infinitely perfect obedience, and by bemg ol edient unto death, even the death of the cross : and by this active and passive o')edience he showed that it was easier for heaven and earth to pass away, than that one tittle of the law should fail. If the law could have abated any thing of its demands, there would have been no necessity for Christ's fulfilling it by his E 2 52 THE LAV/ AND THE GOSPEL. obedience and death. But the law was unalterable. It could not be satisfied with any obedience, but what was absolutely holy, just, and good ; and as all men had failed in paying it this obedience, they must therefore have been punished in their own persons, unless God, out of the riches of his wisdom and grace, had found out a way, by which the honour of his law might be advanced, and yet the sinner might be saved : and that was by sending his Son to fulfil the law. He was equal to this work ; because he was God, equal with the Father, and he took our nature, and God and man were united in one Christ, that he might be capable of doing and suffering, and meriting in an infinite degree. Accordingly, in the fulness of time, he stood up in the place of sinners, and therefore he became liable to do and to suffer whatever law and justice demanded, that, having magnified the law, by obeying its precepts, and made it honourable by suffering its penalties, the righteousness of the law might be fulfilled in them who should believe on him to everlasting life : but the law is still in force to condemn every one who does not savingly believe on him, and will be for ever in force to inflict the deserved punishment. It is evident, then, that the moral law stands to this day unrepealed. Although man may be changed from what he was at first, yet the law is not. It is still the holy, just, and good will of God requiring perfect obedience. And when the holiness of the law is violated, the justice of God is bound to see the sanctions of the law executed upon the disobedient ; and the divine goodness cannot plead an arrest of judgment, because it is a good law which is broken, and therefore it is a good thing to see that the transgressors of it be paid the wages of sin. My brethren, are not these verj' alarming tniths ? and ought they not to sug- gest to every one of you such reflections as these ? "WTiat, am I under the law, bound to keep it with a perfect unsinning obedience ? Can the law abate no- thing of its demands, but must I love God always, and with all my mind, heart, soul, and strength, and my neighbour as myself, if I hope to enter into life hy keeping the commandments ? Surely then I ought to examine, whethei I have always loved God and my neighbour, as the law requires. If these be the thoughts of your hearts, then you are prepared to follow me to a serious consic'er- ation of the third head of discourse, namely. Whether we all have kept the moral law. Its demands are very great. It will not accept of any obedience, unless it be continual. You must continue, without the least interruption, to do all things that are written in the book of the law. And have any of you walked with a steadfast course in the -n-ay of the commandments, v/ithout once turning aside ? Consult conscience. Does it not accuse ? Con- sult scripture. Does it not say, " ALL we hke sheep have gone astray, we have turned every one to his own way ?" leaving the way of God's commandments. The law also requires spiritual obedience. It reaches to the inmost thoughts and intents of the heart. You must never have one sinful thought in you, if you e.xpect life from your keeping the law : for the law is spiritual. It searches tue heart and the reins, and strikes at the very first motion or rising of sin. One sinful desire cuts you off from legal righteousness, as much as ten thousand sins : for it is written, " Thou shalt not covet ;" and he that covets offends in one point, and therefore is guilty of all. Besides, the law is perfect, perfectly holy, just, and good : for it is the will of God, and can no more suffer the least iniquity in its sight, than God him- self can. It wiU abate noticing of absolutely perfect obedience. All the strength and all the mind, every faculty of soul and body is to be exerted, and with their utmost vigour, in the observance of the law. Tlie heart too is to love it, and the affections are to be dehghted with obeying it. This is what the law demands of every one of you. It will have a continual, a s[)iritual, and a perfect love of God, ^vithout one thought ever arising in op- position (0 hif; holy will ; and the love of your neighbour must be like the love of yourself. And does any man or woman keep the law in this manner ? Do any of you ? Certainly you cannot siipjiose that you have never broken the law, be- cause you have just now declared the contrary out of your own mouths. You have confessed, this day, and on your bended knees, before God, " We have DISCOURSE II. 53 ofl'ouJed against thy holy laws. We have left undone those things which we ought to have done : and we have done those things which we ought not to have done." And when you spalte these words, did not your consciences assure you that they were true ? For have you not off ended against the holy law of God i and have not you left undone what it required, and done what it forbid ? Surely you did not prevaricate with God when, in an- other part of the service, you confessed that you had broken all the com- mandments. Tlie rubric says : " Then shall the priest, turning to the people, rehearse distinctly all the ten commandments ; and the people, still kneeling, shall, after every commandment, ask God mercy for their transgressions thereof for the time past, and grace to keep the same for the time to come ;" and accordingly, after every commandment you prayed God to have mercy upon )-ou for breaking it, and to incline your hearts to keep it. And have you not all sinned, and come short of the glory of God, by robbing his law of its due obedience ? "What ! would you make me a breaker of all the commandments ? says some self-righteous formalist : I never murdered any body, nor committed adultery. No ? Had you never one angry thought or word against your neighbour ? I'his is murder. Or did not one impure and unclean thought ever arise in your mind? This is sin, according to the spiritual law of God. You look at your actions in the glass of man's law, and, because you have not outwardly offended, you think you have kept the law of God. I'here is your mistake. Look at Matt. V. 21, &c., and at 1 John iii. 15, and you will see that anger and hatred are murder in the eye of God; and read Matt. v. 27, 28, where our Lord teaches you that one lustful look is heart-adultery. God regards the heart ; and heart-sin is as much sin against his spiritual law as outward transgression : and when the formalist sees his heart naked and open, as God sees it, he will not pretend that he has not broken all the commandments, but \vill rather desire God to have mercy upon him, and to inchne his heart to keep his laws. If any of you refuse to be determined by these authorities, hear what the Lord God has declared concerning you ; and his decree will, I hope, be deci- sive. He is represented, in the 14th psalm, as looking down from heaven upon the children of men, to see if there were any that did understand and seek after God. But they were all gone out of the way ; they were altogether become filthy; there was none that did good, no, not one; there v.'as not one of the children of men that did good and sinned not. We have, in the third chapter of the Romans, the apostle's comment upon this psalm. After having proved both Jews and Gentiles, that they are all under sin, and transgressors of the law, as it is written, there is none righteous, no, not one, legally righte- ous, he says, ver. 19: "Now, we know that what things soever the law saith, it saitli to them who are under the law ; that every mouth may be stopped, and all the world may become guilty before God." Thus God himself has declared that you have not done good, that you are under sin, and in his sight guilty. And what can you object to these scriptures? Sirs, are not you greatly alarmed at hearing them ? for they come home to every one's case, and ought to reach every one's conscience. And what are the present apprehensions of your minds concerning them ? Have you broken the holy law of God, and you know you ha^-e, and do you not dread the consequence of your transgression ? What can tempt vou to hope that you shall escape the threatened penalty ? Has your sorrow for breaking the law, or your repentance, or your amendment, merit enough so far to undo the sin committed, as that law cannot demand, nor justice inflict punishment for it ? Or have you some blind notions of absolute mercy in God, as if he would cease to be just, rather than not be merciful to you ? Men and brethren, if any or all of these false notions tempt you to be secure under the breach of the law, and under the wrath of the almighty lawgiver, let us bring them to the standard of scripture, and inquire. Fourthly, What is the penalty due to the breach of the moral law ? When God published his law, he enforced it with proper sanctions. He pro- mised reward to the obedient — " Do this, and thou shalt hve." And he threat- ened punishment to the disobedient — " In the day that thou transgressest, dying thou shalt surely die." Tliis is the rule of God's process If you keep the law, you 54 THE LAW AND THE GOSPEL. shall have the life promised. But if you trangrese, you shall be alienated from ths life of God, and subject to death, to the first and to the second death, to a death of nature, and to a death of grace ; for both these kinds of death are the punish- ment of sin : " For as by one man sin entered into the world, and death by sin, so death passed upon all men, for that all have sinned." And besides this death of the body, there is a death of the soul—" The soul that sinneth, it shall die," Ezek. xviii. 4 : it shall be alienated from the hfe of God for ever and ever, and (ihall suffer the vengeance of eternal fire ; so that the broken law not only cuts you off from the fountain of hfe, but also pours out its curses, and inflicts real tor- ments upon the unholy, the unjust, and the evil, according to the description in Rev. xxi. 8 : " The fearful and unbelieving, and the abominable, and mur- derers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth ^vith fire and brimstone : which is the second death." These are the penalties which every transgressor of the law desen-es, and these God has threatened to infl'ct. His wiU herein is unchangeable. His truth re- quires the performance of his threatenings. His justice is bound to see them inflicted. His holiness and goodness call upon justice for the immediate execu- tion of the penalties due to sin. And how can the sinner escape \Vhat can he do to deliver himself ? He has nothing in his own power wherewith to satisfy the demands of law and justice. Suppose him sorrowful for his sin ; that sor- row proves him guilty, and leaves him so. Say, he tries to repent ; the law knows nothing of repentance ; its language is, Do this, or thou shalt die. Grant, he amends his life for the future ; yet, what becomes of his past sins ? Is his doing part of his duty any satisfaction for neglecting part of it ? The law makes no provision for any such groundless pleas, but insists upon perfect obedience, and for the least failure puts the sinner under the curse and under the «Tath of God, and there leaves him to suffer the just punishment of his sin. But some persons, perhaps, may object, if this be the case. What flesh can be saved ? None ; no, not one can be saved by keeping the law ; for all have smned and transgressed the law of God : therefore, by the deeds of the law there shall no flesh be justified in his sight. But still some may ask, Why then do you preach the law ? Because it is a schoolmaster to bring men to Christ. It teaches them the nature of sin, and convinces them of their want of a Saviour. " By the law is the knowledge of sin," Rom. iii. 20. and vii. 7. Men are secure and careless in sin until the law, that worketh wrath, reach their consciences ; then they begin to know sin, and to feel the exceeding sinfulness of it : for it is the ministration of condemnation," 2 Cor. iii. 9. The law, spiritually understood and apphed, convinces the sinner that he is a condemned creature, shows him in God's word the sentence past upon him, and makes him dread the execution of it. And thus it becomes to him " the ministration of death," 2 Cor. iii. 7 ; proving him to be guilty of sin, and to be deserving of death. The apostle's case is very common. 1 thought myself alive, says he, without the law : he had no doubt but he was ahve to God, while he was a strict jjharisee, b\it when the holy spiritual nature of the law was made known to him, he found himself to be dead in trespasses and sins. This, then, is the office of the law. It brings transgressors to the knowledge of sin, condemns them for it, and puts them under the sentence of death; and when the law has thus convinced them of their guilt and of their danger, they then find their want of a Saviour. But without this work of the law, they would not liave been sensible that they stood in any need of him. If they were never sick, they would never send for the physician. If they ^^ ere never brought to the know- ledge of sin, they would never desire the knowk dge of a Saviour. If they never found themselves under guilt and condemnation, they would never sue for his pardon, and would never ask life of him, unless they found that they deserved to die the first and the second death. For these reasons the law must be taught. It is the schoolmaster appointed of God to bring sinners unto Christ ; and when the schoolmaster comes in the name and power of the divine Spirit, and convinces them of their distressed state and condition, and makes them sensible of their guilt and of their misery, then he brings thcin to Christ, earnestly to ask and DISCOURSE II. 56 humbly to receive mercy from him, who is the end of the law for righteousness to every one that beheveth. And now, men and brethren, let us hear this schoolmaster, who is sent from heaven to teach us a divine lesson. He speaks to you, ye careless and secure in sin, and denounces the anger of the almighty lawgiver against you. Oh ! with what a terrible voice does he reveal the wrath of God from heaven against all your ungodliness and unrighteousness. There is nothing dreadful in earth or hell, nothing to be feared in time or in eternity, but what is included in this most awful sentence, " Cursed be he that confinneth not all the words of this law to do them," Deut. xxvii. 26. Have you done them ? Have you done ALL that the law required ? and in the perfect manner required ? I dare appeal to your consciences. You may try to stifle their evidence, but they will speak ; and do they not at this very time charge you with sin ? You know that you have not kept all the law ; and what then is the consequence ? Why, the law pro- nounces you cursed ; and it would make your ears tingle, and your heart melt within you, if you were to consider what is to be under the curses of the law, and to have' the wrath of God abiding upon you for ever and ever. Have you no sense of these things, and no fearful apprehensions about your present condition ? Is not conscience alarmed at the greatness of your danger ? and do not the terrors of the law stir you up to flee from the wrath to come If not, if all be q^uiet therein, while you hear the law of the most high God, which ought to convmce you of your guilt, and to make you apprehensive of your misery, then you are indeed sleeping the sleep of death. O may the God of all mercy take pity on you, and awaken you ! lest you should sleep on imtii the curses of the law be actually inflicted, and wrath come upon you to the uttermost. Some persons may think it happy for them that they are not careless and seciu'e in sin ; for they endeavour to keep the law as well as they can; and God is a merciful God ; he will forgive them when they do amiss. 'Diis is a common, but it is a veiy dangerous mistake : for it supposes that the law can abate some- thing of its demands, and can accept of an imperfect obedience : whereas the law is the holy, just, and good mil of God, which altereth not. It requires per- fect and universal obedience, and, in case of the least transgression, condemns the sinner and passes sentence. If he plead that he never offended but in this particular instance, that is pleading guilty. If a man be indicted for murder, and the fact be proved upon him, and he be found guilty, and the judge pass sentence, what would it avail him if he should make this plea, that he had never been guilty of high-treason ? Tlie judge would observe to him that he was not accused of high-treason, but of murder, of which he was found guilty and con- demned, and his not being a traitor was no reason why he should not be executed for being a murderer. So your not having broken this or that commandment cannot save you from the just sentence of the law, if you have broken any of them. Suppose you are not an adulterer, yet, if you are a murderer, you desen'e to die, and to receive the wages of sin : " For he that said. Do not commit adul- tery, said also. Do not kill. Now, if thou commit no adultery, yet if thou kill, tliou art become a transgressor of the law," James ii. U. But some will say. Shall we not be accepted, if we endeavour to keep the law as well as we can ? No. The style of the law is. Do. It does not say, Endea- A'our to keep the commandment, but it speaks with authority. Do it, and do it perfectly, and in every point, and with all the mind, and with all the soul, and resolutions, or good endeavours, but an actual performance of the whfile law is demanded. The least failmg or short-coming is a transgression, and therefore is an absolute forfeiture of legal righteousness, and of every blessing promised to the perfect keeping of the law. Some persons go a little further than good endeavours, and think God will accept them for their sincere obedience : whereas the law has nothing to do with sincerity. When you come to be tried by the law, the only ques- tion will be, whether you have broken it, or not ? If not, the promised re- ward is yours. You may claim it as your due : for to him that worketh is the reward not reckoned of grace, but of death. But if you liave broken the law. Here is no room left for good 66 THE LAW AND THE GOSPEL. your sincere obedience cannot be accepted in the place of perfect obedience ; because tbe law has made no provision for your case. It requires a continual performance of all its commands, and in a perfect manner; and if you fail, and then plead your sincerity in your favour, that is owning your guilt, and is a con- fession of your not having continued in all things which are written in the book of the law to do them ; and therefore, as your sincere obedience is not perfect, it leaves you still under the curse of the law, and under the wrath of God. There are other persons who think that there is some kind of absolute mercy in God, and that, although they have sinned, yet he is ready to forgive. But this is not the character of God as drawn in the law ; for the law considers him as the sovereign Lord of heaven and earth, having absolute authority to enact laws for the government of his creatures, over whom he presides with unening justice, to see his laws carried into execution. Justice is the ruMng attribute of the su- preme lawgiver. As his laws are just, so are its sanctions. It is equally just in him to punish transgressors, as to reward the obedient ; for the judge of all the earth caimot but do right, and distribute impartial justice. Whether he can show mercy to the guilty, is not the question ; but whether he has made any prowsion in his law for showing them mercy : and he certainly has not. God is not de- scribed in the law as a God of mercy, but as a sovereign judge, whose wrath, and not whose mercy, is revealed from heaven against all ungodliness and unrighte- ousness of men. But if the lawgiver has made no promise in his law, that he \viU show mercy to sinners, yet will he not be prevailed on by their sorrow and tears, their repent- ance and amendment ? There is not one word in the law to encourage a sinner to hope for mercy, because he is sorry for his sin. It is fuU of threatenings against the least offence, and for the least cuts the offender off from aU claim to legal righteousness. When he is in this state, what merit is there in sorrow, that it should change the laws of the most pigh God, or what efficacy in tears, that they should cause him to be reputed innocent, who is in fact guilty ? He has forfeited all right and title to the happiness which the law promised to obedience, and when he sees this, he grows sorry for what he has done amiss. So does a murderer, when found guilty, and condemned to suffer ; but does the judge par- don him because he is sorry for his crime ? By no means. But he gives signs of true sorrow. He weeps bitterly. Suppose he does, yet the law demands obe- dience, and not tears for disobeying. These tears flow from a sense of guilt ; and if there were ri^■ers of them they could not wash the stain of guilt out of the con- science ; because the law has not ascribed any such virtue to them, as to accejjt of many tears for having offended, instead of unsinning obedience. And, granting he goes a step farther ; he repents and amends. But what becomes of the broken law, and of the deser\'ed penalty ? Can simple repentance undo the sin committed ? or can amendment for the future avert the penalty already deserved ? No, these are things impossible. The law will have obedience or punishment ; and justice is engaged to see that the law be obeyed, and the threatened punish- ment inflicted ; and therefore, after you have disobeyed, the law can allow no place for repentance, nor no way to escape punishment, although you seek it carefuUy with tears. But if the law cannot show the offender mercy, does it leave him without hope ? Yes. It can show him no mercy, nor does it give him any hope. It con\-inces him of sin, condemns him for it, and sentences him to the first and to the second death. What ! must he despair, then ! Of being able to attain mercy by any means in his own power, he must despair — despair of working out for himself such righte- ousness as the law demands — despair of escaping, by any sorrow or repentance oi his, the punishment which justice is bound to inflict. And when he finds him, self in this guilty and helpless state, then will he be glad to hear of a Saviour. Blessed be God, there is salvation for him who despairs of being saved by the law. To him ihe gospel offers a free pardon. When he flies to tlie gospel, seek- ing to be saved by free grace, then there is mercy for him, and plenteous redemp- tion. When he cries nut, O wretched man that I am ! who shall deliver me from the curses of the broken la^-, and from the justice of an oftended Gml ? The DISCOURSE III. 57 gospel paints out unto him the victorious Saviour, who hath redeemed his people from the curse of the law, being made a curse for tliem, and hath satisfied all the demands of his Father's justice, having made reconcihation for iniquity, and brought in everlasting righteousness. And the/efore he can save to the utter- most. If there be any of you whom the broicen law accuses, and whom justice is pursuing to inflict the threatened punishment, fly to this almighty Saviour, and you will find in him a safe refuge. He can save you from the condemnation of the law; for there is no condemnation to them that are in Christ Jesus. And he can deliver you from the stroke of justice ; for who shall lay any thing to the charge of God's elect, since it is God liimself that justifieth them ? This is the great salvation set before you, who despair of being saved by the law. It is a free, full, and eternal salvation. He who has it to give, has gra- ciously convinced you of your want of it, and has made you willing to receive it as a free gift. Ask it then of him, deeply sensible of your unworthiness, and of your helplessness, and he will incline his ear unto your petitions : for he never cast out the prayer of the poor destitute. Ask, and ye sliall have the precious gift of faith, and great joy and peace in believing that you are redeemed from the curse of the law, and that you are enriched with the blessings of the gospel You will be made the children of God, and will receive the adoption of sons through faith in Christ Jesus, and if sons, then you will be heirs, heirs of God, and joint heirs with Christ of an inheritance incorruptible and undefiled, and that fadeth not away, reser\-ed in heaven for you ; which may the Father reserve for you all, for the sake of his beloved Son, through the effectual grace of the Holy Spirit, that to the three persons in one Jehovah you may be happy in ascribing equal honour and glory, and blessing, aud praise, for ever and ever ! Amen. DISCOURSE III UPON THE CEREMONIAL LAW Until the daxj break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. — Song of Solomon, iv. 6. After man had broken the moral law, and had fallen into a helpless state of guilt and misery, it pleased God to reveal the covenant of grace. As soon as the way to salvation was stopped by the law, he opened a new and living way by the gospeL The Messiah was promised, and the rites and ceremonies were instituted, which were to re])resent what he was to be and to do for the salvation of men. " Which things were a shadow, but the body, or substance, was Christ." They were expressive figures and shadows of his actions and sufferings, and in theni the religion of the gospel was delineated to the senses of the believer. This law of ceremonies was revealed upon the fall, and aftenvards re))ublished in writing by Moses. It had God for its autlior, and was estabhshed by his divine authority, and therefore it deserves our jjarticidar consideration. In my last discourse I endeavoured to explain the scope and design of tlie moral law, and to prove that, by its works, no flesh can be justified in the sight of God. The next body of law is the ceremonial, which preached salvation from the pains and penalties incurred by the breach of the moral law. It held forth this doctrine under a great variety of types and figures, and taught it in many plain passages. The words which I have read contain the Messiah's own sentiments of the subject. The commentators allow him to be the speaker, and he is ad- dressmg himself to the believer, with whom he holds sweet and spiritual discourse in this divine treatise. He particularly informs them where he vouchsafed his presence, and would be found of them that sought him, so long as the ceremonial law was in force. Until the day break, says he, until the day of my first coming in the flesh shall dawn, and the shadows flee away (the types and shadows of the law shall vanish), I will get me to the mountain of myrrh, and to the hill of frank- 58 THE LAW AND THE GOSPEL. incense, to the mountain of the Lord's house, even to the holy bill of Sion , and there I will be spiritually present in the temple service ; I will there give my blessing to the ordinances, and will make them the means of grace : whatever your wants may be, apply to me in these instituted means, and you will find an abundant supply : for, until the day break, and the shadows flee away, &-c. The consideration of this passage will, I hope, by the assistance of God, help us to comprehend the scope and design of the ceremonial law. And may the Holy Spirit, who inspired these words, accompany our present meditation upon them, that we may. First, Clearly understand their true sense and meaning ; and Secondly, May be estabhshed in the doctrine which they contain. There are many parts of the Song hard to be understood, especially by the un- learned and unstable, who wrest it, as they do also the other scriptures, to their o^TO destruction. But the passage which we have now before us is very easy. There is no difficulty in it to persons who have a little acquaintance with the scrip- ture manner of writing, which constantly uses and accommodates natural things to explain spiritual, suiting its instructions to man's present embodied state, in which he cannot see the things of grace but through the glass of natiu-e. . The language of the Old Testament is entirely of this kind. Every Hebrew word has a literal sense, and stands for some sensible object, and thereby gives us a compa- rative idea of some spiritual object. As this is the nature of the language, so is it also of the subject-matter of the book of Canticles. It is drawn up in the manner of a dialogue, in which outward and material things are used to represent inward and spiritual things. ITiis way of writing is very abstruse to those who have not the senses of their souls exercised to discern the things of God, but to those who have, it is an easy book. He who runs may read it, if he has but a little acquaintance with the scripture language, and some of that love in his heart, of which this book treats : for it is a song of loves, setting forth the mutual affec- tion between Christ and the believer, who is united to him by saving faith. And in the words of my text, Christ informs the behever where lie might at all times find his presence. He would be spiritually present in the sen-ices and ceremo- nies of the temple. By these he would convey grace and strength to his faithful people, until his coming in the flesh. Until the day break. The scripture mentions two days, by way of eminence, and distinguishes them by two of the greatest e^'ents which the Redeemer's love and power are to produce — the day of Christ's first coming, and the day of his second coming. The day of his first coming in the flesh is here spoken of — the day which Abraham earnestly desired to see, and which is often mentioned in the prophets under the expressions " of the day of the Lord, or the day of our God;" and sometimes it is very emphatically styled "that dav;" that day's won- ders raising it above all days from the beginning to the end of time. And, in the New Testament, our Lord calls it my day, the day of my incarnation, when I, Jehovah, should take a body of flesh, and God and man should be one Christ. This day many prophets and kings desired to see ; for God manifest in the flesh was the foundation of their faith and hopes. They longed to see this day break, and to behold the sun of righteousness, with his sa^nng and heahng influences, arising upon the earth ; and, when he did arise, we find those who were then looking for redemption singing his praises ^vith grateful hearts : " Blessed be the Lord God of Israel, through whose tender mercy the day-spring from on high hath visited us : " they blessed God, because the substance was now to take place of the shadow, and all the legal ceremonies were to be succeeded by gospel realities. "When the glorious day of Christ's appearance in the flesh was come, and the light of life was risen upon the earth, then The shadows were to flee away. The legal ceremonies are called shadows in scripture, because they were the outward and visible signs of inward and spi- ritual objects. St. Paul says, the ceremonial bw "had the shadow of good things to come," Heb. x. 1 ; of the good things which are now come to us by the advent of Christ ; and it had the patterns and examples of heavenly things ; every one of which had God for its author, and was instituted by him to be an apt figure, and to raise a just idea of some spiritual object ; as Moses was admonished DISCOURSE III. 59 of God, when he was about to make the tabernacle. " For see," saitli he, " that thou make all things according to the pattern showed to thee in the mount." Every rite and ceremony was a pattern of some heavenly object, the real exist- ence of which the pattern proved, as a shadow proves the reality of the substance from which it is cast, and the resemblance and likeness of which is set before the eyes, as the shadow of a body is a representation of it. The scripture has ex- pressly determined what all these shadows were to represent : for the apostle, speaking of them in Col. ii. 17, declares, "that they were the shadow of things to come, but the body is of Christ." Christ is the reality of all the shadows of the law ; he is the body, and the substance, of whom they are the pictures. If you take away their reference to him, they cease to be examples and shadows of heavenly things ; but if you suppose them to represent him and his actions, and sufferings, &c. then they answered many noble purposes, until he came in the flesh to fulfil them ; for then these shadows were to flee away ; one great end of their institution being answered. The obseiTance of them was to be no longer in force ; but they were to be entirely repealed and abrogated. However, until this blessed day should break, and these legal shadows should thus flee away, the text says, they were to serve a double purpose : they were, first, to be the outward and visible signs of the inward and spiritual grace given unto us, and ordained by Christ himself, to be, secondly, a means whereby we receive the same, and a pledge to assure us thereof. This is plainly implied in the last words of the text, in which Christ declares that, until the ceremonies were fuifiUed by his coming in the flesh, he would be spiritually present in them. / will (jct me to the mountain of myrrh, and to the hill of frankincense. Where was this mountain of myrrh ? Was it not the place in which the Lord was pre- sent, until the shadows were fled away ? And where was he present, but in the services of the ceremonial kw, which could not be performed any where, when the text was spoken, but in the temple ? There the Lord had put his name, and had sanctified the house by the presence of his glory. " I have chosen," says the Lord, 2 Chron. vii. 16, " and sanctified this house, that my name might be there for ever, and mine eyes and mine heart shall be there perpetually : " there will I receive the sacrifices which I have forbidden to be oS'ered anywhere else ; there will I accept of the prayers of the faithful offerer : and there will I dwell between the cherubim, wth visible tokens of my divine presence and glory. As he chose the people of Israel, out of aU the nations of the earth, to be his people, so he chose his sanctuary in Judah, and the holy hill of Sion to be his dweUing- place, manifesting his ])resence there in such a manner as he did nowhere else in the world ; and therefore we may infer that, when Christ says, I %vill get me to the mountain of myrrh, until the shadows flee away, he certainly means the mountain of the Lord's house. And the Hebrew word justifies this inference ; for the word rendered myrrh is the very same root with Moriah, the mount upon which the temple stood. I will get me, says Christ, to the mountain of Moriah, and there will I dwell, because I have a dehght therein. So that we have here a plain testimony of Christ's presence in the ceremonial services performed upon mount Moriah. In these he was to be found of them that sought him, until the day of his manifestation in the flesh. And the meaning of the word seems to me furtlier to confirm this interpretation : for it signifies bitterness, what is bitter to the taste, and bitter to the spirit, grievous and hard to be borne ; and what was there to be seen or done upon mount Moriah to render this its proper name > Look at the chief part of the temple ser^^ce, and then judge. It con- sisted in making gifts and sacrifices for sin, in which you may behold a striking picture of the bitter sufferings of the Lamb of God. In the sacrifices were repre- sented, every day, things more bitter than death, the shedding of his blood, and the taking away of his hfe. He made his soul an offering for sin, and to satisfy the infinite demands of law and justice. His agony and bloody sweat, his cross and passion, show what bitter things the Father had written against him. These were represented in the roasting of the paschal lamb with fire, and in the eating it with bitter herbs. And when Christ our passover was sacrificed for us, and really under>vent the fire of the Father's wrath, there never was any sorrow hke CO THE LAW AND THE GOSPEL. unto that sorrow, which forced him to cry out, in the bitterness of his soul, " My God ! my God ! why hast thou forsaken me ? " If all these circumstances be laid together, they will evidently determine the place of Christ's presence, while the ceremonial law was in force. He was spi- ritually present in the temple service, to render the sacrifices, and the other typical rites, the means of grace, and effectual to the ends for which they were instituted : for after the moral law was broken, there was no way to salvation, but faith in the promised Saviour; and the necessity of faith in him was taught by the services of the ceremonial law, as it is written, " through faith they kept the passover : " they acted faith upon Christ in the passover ; they slew and roasted the paschal lamb with fire, and ate it with bitter herbs, knowing it to be a type of the future sacrifice of the Lamb of God, of the benefits of whose death they were then, through faith, partakers. 'ITiey found his spiritual presence strengthening and refreshing their souls at the passover, as we do now at the Lord's supper ; and they knew that, through his merits and mediation, their persons and their ser\dces were accepted to God the Father, which is, I think, the sense of the last words of the text, I will get me to the hill of frankincense. This is the same place mentioned before, only described by another name, to express a different property. Incense was, by divine command, a chief part of the temple ser^dce. As the sacrifices offered in the temple were to represent the death of Christ, so the incense there offered was to represent the sweet savour of his meritorious death, which alone could reconcile God to sinners, and could render them and their services well-pleasing in his sight ; and therefore that rich perfume, mentioned Exod. xxx, which was the type of the sweet incense of Christ's merits, was forbidden, on pain of death, to be used upon any other occa- sion than in the service of God, and m any other place than in the tabernacle, at that time, and afterwards, in the temple. The command is, ver. 36, " Tliou shall put of it before the testimony, in the tabernacle of the congregation, where I will meet with thee : it shall be unto you most holy :" ver. 58, " Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people." This was to show that God the Father is seen to be propitious to sinners, only through the merits of his Son's sacrifice, and that he who seeks to be accepted in any other way or means shall die in his sins. The incense then was a type of Christ's meritorious death, and the hill of frankincense was the holy hill of Sion, upon which incense used to be offered, ana a pure offering. The offering was that great sacrifice of the Lamb of God, shadowed out by all the sacrifices slain from the foundation of the world ; and the incense was to represent the eflJcacy of his sacrifice. It is said of the tyjjical offerings, that the Lord smelled a sweet savour ; how much more was he pleased with the offering and sacrifice of Christ, which was indeed a sweet-smelling savour, acceptable and well-pleasing unto God ? But how was Christ pi-esent in the offering up of the incense ? It was his in- stitution, and he was spiritually present to render it effectual to the ends for which he instituted it. He appointed it to be one of the means of grace ; for he taught believers, by this ceremony, that he could make them and theii services acceptable to the offended Deity ; and, by his Spirit, he gave them the comfort- able knowledge of their acceptance. When, therefore, he mentions his presence on the hill of frankincense, it is as if he had said. When the high priest enters once every year, at the great feast of atonement, into the holy of holies, and there fumes the incense before the cherubim of glory, and sprinkles the blood before the mercy-seat, I will then enable believers to act faith upon my future fulfilling and realizing of this service : for, after my sacrifice upon earth, 1 will enter into the holy of holies, and will there jilead my merits before the mercy-seat in hea- ven, and, by my all-prevaihng intercession, will render the persons and the ser- \'ices of believers weil-pleaslng unto God the Father. Tims Christ «-as present upon the hill of frankincense ; and there the faithful expected to meet with him . for, while the priest was offering up the incense in the temple, the people used to he at jjrayers n ithout, hoping that the angel of the covenant, who had uuich in- DISCOURSE III. 6] cense given to him to offer it up with the prayers of all the saints, upon the golden altar which was before the throne, would make the smoke of the incense ascend up with their prayers before God. In this hope we find the whole multitude of the people [Luke i. 10.) praying without, at the time that Zacharias was burning the incense in the temple of the Lord. From the sense and meaning of the words, as thus in part opened and ex- plained, the following doctrine may be established. Upon the breach of the moral law, the ceremonial law was instituted to prefigure the promised Messiah, and his actions and sufferings, and to preach forgiveness of sins through him. Until the day of his coming in the flesh, the ceremonies served as shadows to raise ideas of him, and as means of grace to support the faith and hopes of his people ; they were outward and visible signs of inward and spiritual grace, in the very same manner as the sacraments are at present, signing and sealing to be- lievers the benefits purchased by the obedience and sufferings of the Lamb of God. This is the doctrine which I purposed, under my second general head, to establish. The whole volume of scripture considers the ceremonial law in this same point of view. It was the scope and design of the Old Testament to reveal to sinners the covenant of grace, and to teach them how they might attain pardon for their breach of the moral law. Upon the first breach of it, the Messiah was promised, and the rites and services of the ceremonial law were instituted, to keep up faith and hopes in him, until his coming in the flesh ; for they showed what he was to be, and to do, and to suffer. The New Testament relates the accomplishment of the Old, proving Jesus of Nazareth to be the promised Mes- siah, and declaring how he did and suffered every thing prefigured by the types, and foretold by the prophets. Both Testaments, therefore, treat of one and the same subject, namely, of the way and method by which the transgressors of tlie moral law may be delivered from the guilt and punishment which they have in- curred. This is the opinion of our church, in her sixth article : " The Old Tes- tament is not contrary to the New; for both in the Old and New Testament ever- lasting hfe is offered to mankind by Jesus Christ." Tlie everlasting hfe forfeited by the breach of the moral law is offered to mankind in the Old Testament as well as in the New, and offered by the same Saviour, Jesus Christ, and offered by the same gospel of the grace of God : for unto us, says the apostle, Ueb. iv. 2, " was the gospel preached, as well as unto them." He is speaking of the Is- raelites, who, after their deliverance from Egypt, perished in the wilderness through unbelief; and he says, that what is preached unto us, was preached unto them. They had the same gospel which Paul preached ; and what it was he thus informs the Corinthians : I declare unto you the gospel which I preached unto you, how that Christ died for our sins, according to the scriptures, and that he was buried, and that he rose again the third day, according to the scriptures. This is our gospel, and it was theirs under the Old Testament dispensation. Believers then had the same faith that we have, in the same Saviour. The gospel preached to them the coming of Christ, his sufferings and death for their sins, and his resurrection : they believed he would come, and we believe he is come. In this single circumstance their gospel differs from ours. Our re- formers, in the second part of the homily upon faith, speaking of the fathers, martyrs, and other holy men, mentioned Heb. xi, have these remarkable words : " They did not only know God to be the Lord, maker, and governor of all men in the world ; but also they had a special confidence and trust, that he was, and would be, their God, their comforter, aider, helper, maintainer, and defender. This is the Christian faith which these holy men had, and which we also ought to have, and although they were not named Christian men, yet was it a Christum faith that they had ; for they looked for aU the benefits of God the Father, through the merits of his Son Jesus Christ, as we do now. 'ITiis difference is between them and us ; that they looked when Christ should come, and we be in the time when he is come ; therefore, saith St. Augustine, the time is altered and changed, but not the faith." Faith was always the same. Ever since the moral law was first broken, there has been but one gospel, which preached salvation by one Lord, and one faith. 62 THE LAW AND THE GOSPEL. If you ask, How was it preached to the holy men of old ? It was revealed to them by many plain prophecies ("for the testimony of Jesus' is the Spirit of prophecy") and by many significant types and expressive ceremonies; under which Christ was as clearly preached as he is under the sacraments of the New Testament : for all these were memorials, instituted on purpose to keep Dim in memory; and they were patterns serving as copies to convey ideas of their originals, according to what is written, Exod. xxv. 40. And look, says God to Moses, that thou make them, namely, the tabernacle and all its vessels, after their pattern, which was showed thee in the mount ; they were the patterns of heavenly things, as St. Paul, reasoning upon this passage, has assured us, Heb. viii. 5 : " Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle : for see, saith he, that thou make all things according to the pattern showed to thee in the mount." Here is a plain description of the scope and design of the cere- monial law. An infallible interpreter assures us, that it served for an examjjle and shadow of heavenly things. Its ceremonies were examples to set these heavenly things before men's eyes, and to raise ideas of them ; and they were shadows to delineate them, and to give an outward sketch of them ; and they were patterns like a good plan oi design, representing them clearly and dis- tinctly. This was the nature of the types : they were instituted to prefigure the heavenly things which were to be in Christ, and which were to be derived from him to believers. In this sense, Christ was present upon Moriah. He was the t)-pes and ser- vices. These were his representatives. They stood for him, and acted in his name, and by his authority were deputed to declare his gracious intentions towards the transgressors of the moral law : for they all preached Christ, and salvation through his infinitely meritorious sacrifice. The whole temple-sernce repre- sented him in this light . for the temple itself was the type and figure of his body. Our Lord himself calls it so. " Destroy this temple, and in three days I will build it up," John ii. 19. But he spake, says St. John, of the temple of his body, of the true tabernacle which the Lord pitched, and not man. And herein he spake agreeably to the well-known usage of scripture, which calls the type and the thing typified by the same name. The temple was the tj-pe of his body, and every part of its furniture was a type and figure of what was to be in the humanity of the incarnate God. All its vessels were apt figures and beauti- ful pictures of those divine graces which were in him, and which behevers were to receive out of his fulness. The holy place represented what he was to do upon earth : the holy of holies represented what he was to do in hea^-en for his people. At the entrance of the holy place stood the laver, filled with water, with which the priests were to wash, when they went in and came out of the temple. This was to set forth the infinitely purifying ^drtue which was in Christ, and with which he was to cleanse sinners from the pollution of sin, as he says in the prophet: "Then wQl I sprinkle clean water upon you, and ye shall be clean : from all your filthiness and from all your idols will I cleanse you," Ezek. xrxn. 25. Next to the laver stood the altar of burnt-olFering, on which the blood of the sacrifice was oflfered ; hereby was represented the all-meritorious blood of the Lamb of God, which alone taketh away the guilt of sin. On one side of the holy place stood the candlestick, with its lamps always burning to represent that divine light which came into the world, that he who followeth it should not walk in darkness, but should have the light of life. On the other side stood the table of shew-bread, the figure of that bread of God, which came down from heaven, and of which, if any man eat, he shall hve for ever. At the upper end of the holy place, next the veil, stood the altar of incense, to re])resent the sweet- smelling savour of Christ's sacrifice, through faith in which the transgressors of the moral law are reconciled to God the Father, and rendered acceptable and well-pleasing in his sight. The most holy place, or the holy of holies, was the figure of heaven ; and what was done in it, once a year, by the high priest, was to represent what our great high priest does in heaven for us and for our salvation. This doctrine is very clearly taught in several parts of the epistle to the Hebrews, 'llius we read that. DISCOURSE III. 63 "into tlie second tabernacle went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people ; the Holy Ghost thus signifying, that the way into the hoUest of all was not yet made manifest, while as the first tabernacle was not yet standing : which was a figure for the time then present," Heb. ix. 7, 8, 9- And what the Holy Ghost sig- nified by this service could not but be known, while the tabernacle and temple stood, because it was a figure for the time then present. The 9th chapter, and great part of the 10th, treat entirely of this subject. The high priest was the type of Christ, our great intercessor. His going in once a year into the holy of holies, was the figure of Christ's appearing once in the end of the world, and opening a new and hving way for us into the holiest. His carrying blood to sprinkle upon the mercy-seat, and incense to fume before the cherubim of glory, was to represent Christ's pleading the merits of his blood at the throne of grace, which was an odour of a sweet smell, a sacrifice weU-pleasing and accept- able to the Holy Trinity. The high j)riest's coming out of the holy of holies to bless the people', was the figure of Christ's coming from the hohest to bless his people with an everlasting blessing — " Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." It appears, then, from all these authorities, that the ceremonial law preached Christ, and salvation through him, from the guilt and punishment incurred by the breach of the moral law. All its services prefigured him, and were hvely and expressive pictures of what he was to be, and to do, and to suffer, in order to make an atonement for sin. His sacrifice for this purpose was represented by all the typical sacrifices : for without shedding of blood there was no remission ; and it was not possible that the blood of bulls and of goats should take away sins ; therefore believers hoped for remission through his most precious blood, and sacrificed in faith, relying on the future offering of the Lamb of God : so that it was plainly the scope and design of the ceremonial law to preach remis- sion of sins through the shedding of blood. When any person had offended, and his conscience accused him of sin, he was required to bring his sacrifice to the priest, and to lay his hands upon its head, and to confess his sins over it : after this its life was to be taken away, and its blood shed instead of the sinner's life. And this was to be done, even when a person had offended through igno- rance. But in what did the merit of the sacrifice consist ? Did its blood take away sin ? No. It was not possible the blood of bulls and of goats should do that. The sacrifice was only a memorial instituted to bring the Messiah into mind, as if he had said, Do this in remembrance of me ; remembering in every sacrifice the future sacrifice of the Lamb of God ; and believers did remember him. When they ate of the paschal lamb, by faith they discerned the Lord's body, and enjoyed communion with Christ, our passover, as we do now at the Lord's supper. I'hey found him present in the ordinances, according to his most true promise in the text. Until the day dawn, says he, the great day of my appearing in the flesh, and the shadows flee away, the shadows of the cere- monial law be reahzed and fulfilled in my life, obedience, sufferings, death, re- surrection, and ascension ; until these things be, I will be spiritually present upon mount Moriah, in the temple worship, and upon the hill of frankincense, to render the persons and the services of my people well-pleasing and acceptable unto God the Father. Since, then, it was the scope and design of the ceremonial law to prefigure Christ under its expressive types and shadows, do you, my brethren, look upon it in this light ? Are you convinced that the Old Testament contains the gospel, and the e\-i- dence for its doctrines ? And have you read it carefully, in order to collect this evidence, and to estabhsh yourselves in your most holy faith ? Or, instead of making this use of the Old Testament, have you greatly neglected it, supjjosing it to contain a reUgion different from Christianity? This is the opinion of too many among us. But it is very unscriptural. The New Testament is so far from being contrary to, that it is in perfect harmony with the Old. They both preach one gospel, one Saviour, and one faith ; for, both in the Old and New Testament, everlasting life is ottered to mankind by Jesus Christ. And this life by him was preached by the ceremonies of the Old Testament, as well as by the ()4 THE LAW AND THE GOSPEL. sacraments of the New, with only this diflerence — the New is the fulfilhng of the Old ; tlie Old Testament promises the Messiah should come and dwell among men, and the New proves that he did come, and that God has been manifest in the flesh. Consider what has been said at present in proof of this point. Weigh it carefully; and then 1 hope you will read the Old Testament with great plea- sure and profit, finding it testifying throughout of Christ, and of salvation through him. But what ha\'e we to do, may some say, with the Jewish types and cere- monies ? Are they not all now repealed and abrogated ? Yes. Christ has ful- filled them, even to the least jot and tittle ; bat they still stand upon the record, to teach us what he was to fulfil. They still continue to bear evidence for Christ, although the observance of them hath ceased ; therefore we are still con- cerned to search what witness they bear of him. " Search the scriptures," says Christ ; " for these are they which testify of me." There were no scriptures, when he spake this, but the Old Testament ; and it testified of Christ. It did bear witness of him, by its types ; for they were shadows of good things to come, of which Christ is the body; and by its prophecies ; for the testimony of Jesus is the spirit of prophecy. This testimony it still bears, wtnessing to us what Christ was to be, and to do, and to suffer, as the New Testament witnesses to us that Jesus of Nazareth was the promised Messiah ; for he was, and did, and suffered what the Old Testament had foretold. Thus they mutually support each other. The Old Testament looks forward to the accomphshment of its ceremonies and prophecies, referring its readers to some person who was to fulfil the law and the prophets, and the New Testament proves Jesus of Naza- reth to be the person ; and thus all the scriptures testify of him. If you ask in what particular respect does the ceremonial law testify of liim, it considers him chiefly in this point of \dew. The moral law being broken, and the transgressors of it being under gviilt and liable to punishment, Christ was proposed to them by the types, as the sacrifice and atonement for their sins. AH the sacrifices pointed at his sacrifice; and the atonement made by them had no merit but what was derived by taith from his all-perfect atonement : for he was the lamb fore-ordained to be slain by the covenant of the ever-blessed Trinity, which was made before the foundation of the world ; and he was the lamb typically slain from the foundation of the world in all the sacrifices after the fall, and slain really in the fulness of time, when he appeared to put away sin by the sacrifice of himself. In this respect, all the sacrifices pointed to the Lamb of God, referring the transgressors of the moral law to his most precious blood, without the shedding of which there could be no remission : because it was not possible that the blood of beasts could take away sin. Upon this state of the doctiine there arises an important question, in which, my brethren, you are all nearly concerned, namely, Whether you look upon Christ in the same light that the ceremonied law places him. AU the ceremonies pointed to him; and when any one had offended against the moral law, the cere- monial law required him to bring his sacrifice to make an atonement for his sin : for without shedding of blood there was no remission ; and thus he was taught to hope for remission only through the shedding of the blood of the Lamb of God. Now, my brethren. Do you act as the ceremonial law enjoins ? Are you convinced of your offences against the moral law, and sensible of your guilt, and apprehensive of your danger ? Have you put your trust in the sacrifice of the immaculate Lamb of (iod ? Have you placed all your hopes of pardon on the merits of his most precious blood ? If not, what besides can you rely upon? You have sinned; and the wages of sin is death. The almighty lawgiver has declared, that you shall die — " The soul that sinneth, it shall die." Under this sentence you lie, as to anything you can do, either to respite it, or to revoke it, until it be executed upon you. Your life is forfeited, and you must die the death. And while justice spares you, how do you resolve to act ? You hear there is a Saviour, and jedemption in his blood. He laid down his hfe, and died to purchase life for all transgressors, who will come unto him for it : either, therefore, you must receive life of him, or die. Consider then, seriously, which of these t'vo is your choice. Which would you ha\ c ? hfe or death ? If you refuse to come to Christ for life. DISCOURSE IV. you must die. Your blood must be shed, and your soul must perish ; for he lx)rd God, who cannot lie, hath spoken, that without shedding of blood there is no remission : unless, therefore, you are saved by the blood of Christ, there is no remission for you. You must die in your sins. But if you seek to be saved by the blood of Christ, and desire the life pur- chased by his death, you have all possible encouragement to hope for his favour. He has begun, and he must carry on the work. Wait upon him, then, for his grace in the ways of his appointment, and you wdl find him still present in them. Seek his face in prayer. Hope to find his good Spirit in hearing and reading his word, and continue thus in his service, and he will give you to experience the truth of the doctrine preached by the ceremonial law. All its sacrifices taught remission of sin through blood ; and all pointed to the bleeding Lamb of God, and to his atonement ; and, by faith, behevers of old received the benefit of his atonement, as we do at present ; for by faith they kept the passover and the sprinkling of blood, lest he that destroyed the first-born in Egypt should touch them. Wait upon God, and he will enable you also to act faith upon Christ your passover ; and when his blood has been sprinkled upon your heart, the destroying angel cannot then touch you. This blood will keep you from death, and from him that hath the power of death. Through faith in it, you will live in the comfortable knowledge of what this scripture means: " He that beUeveth in me," says Christ, " though he were dead, yet shall he hve ; and whosoever liveth and believeth in me, shall never die," John .xi. 25, 26. Happy are they who thus believe and hve in him. They have redemption in his blood, even the for- giveness of sins ; and they are passed from death unto hfe. They know the infinite value of his atonement, not only for the forgiveness of their past offences against the moral law, but also for their present failings. They want the benefit of his most precious blood every day : for all that these do wants to be cleansed in the fountain which was opened for sin and for uncleanness. They are forced to bring their very duties to be cleansed here, because these do not come up to the perfect demands of the moral law. There are short comings in their most holy things, for which they want an atonement. Oh how precious, then, must the blood of Chri.st be to such persons ! With what love will their hearts burn to- wards him ! With what gratitude will they serve him ! How dear will the ordinances be to them, since there they find their Lord spiritually present, com- forting, strengthening and estabUshing their hearts ! These persons want no arguments to persuade them to a constant attendance upon the ordinances : for they know that they shall in them find him whom their soul longeth for, and shall in them enjoy a sweet communion with him, untQ the day of glory break, and the earthly shadows flee away. Then they shall see him face to face, and shall be for ever happy with their Lord. Oh that this happiness may be yours and mine ! Grant it. Holy Father, for thy dear Son's sake ; to whom, with the eternal Spirit, three persons in one Jehovah, be equal honour and glory, praise and worship, for ever and ever. Amen. DISCOURSE IV. UPON THE LAW OF FAITH. IVhere is boasting then ? It is excluded. By what law >' Of works ? Nay, but by the law of faith. — Rom. iii. 27. H AVI.VG already considered the nature of the moral and of the ceremonial law, I am now to treat of the law of faith, mentioned in my text. Tlie moral law is the holy, just, and good will of God, to which he required, and does require, I>erfect obedience: for his will is like himself, always one and the same, witbo\'t variableness or shadow of turning: but there is no salvation now to be expected from this law, because all have sinned against it, and are liable to the threatened F 66 THE LAW AND THE GOSPEL. penalties Upon the first breach of it, God was graciously pleased to reveal the ceremonial law, the design and scope of which was to point out the promised Messiah, and to be the means of grace to the people of God : for by its services, which were shadows and types of Christ, and of the good things to come through him, the eye of faith was kept looking earnestly upon him, and waiting for the happy time when the day should break, and the shadows flee away, and he should come in the flesh, to dehver his people from the curses of the moral law. At the end of 4000 years he came, and having fulfilled the ceremonial law, and accomplished every thing signified by its typical services, it was then repealed, and the law of faith alone was established, by which believers have been saved from the beginning, and are to be saved to the end of the world. If we take a short view of the apostle's reasoning in this chapter, we shall easily discover what this law of faith is. He is treating of the corruption of mankind, of the Jews as well as of the Gentiles, and he proves that they are all under sin : for they have all broken the moral law, and are guilty in the sight of God, and are thereby become absolutely incapable of ever attaining inherent legal righteousness. After the moral law has been once broken, it can never afterwards justify the sinner; because it requires perfect uninterrupted obedience, and allows of no faihng, no, not in thought. Its style and language is — " Do this, and thou shalt hve." — " If thou transgress, dpng thou shall surely die." And when any one transgresses, it knows nothing of mercy, nor has made any pro- vision for pardon, but calls aloud for justice to inflict the desenxd punishment. And since all men have transgressed, therefore the apostle concludes that by the deeds of the law there shall no flesh be justified in the sight of God. ITius every mouth is stopped, and aU the world is become guilty before God. But now the righteousness of God without the law is manifested in the coA-enant of grace, in which the honour and dignity of the moral law is secured, and a wonderful way is revealed, whereby the sinner may be pardoned, and infinite justice may be glorified in showing him mercy. The Lord Christ, being God equal with the Father, freely covenanted to take man's nature, and in it to act and sufi'er as his representative, to pay the law perfect and infinitely meritorious obedience, and to endure satisfactory and infinitely meritorious sufferings, yea, to bear the wrath, and to die the death, which man deserved ; and thus he wought out an all-perfect righteousness, even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe. And this method of justifying sinners by his being made sin for us, who knew no sin, that we might be made the righteousness of God in him, is thus opened and explained by the apostle in the words going before the text. All have sinned, says he, and come short of the glory of God, being justified freely by his grace ; and if by grace, then it is not by works, but is all a free gift through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood ; his blood made the propitiation, and faith a])plies and receives it, and thereby declares the righteousness of God for the remission of sins that are past. And in this way of justifying sinners, through the righteousness of the Lord Christ, God the Father proves himself to be just, and the justifier of him who is of the faith of Jesus. He ^dndicates his justice, and the honour of his law; and, these being secured, he can then justify him that is ungodly, if he believe in Jesus : for then his faith will be imputed unto him for righteousness. \Mien the carnal man hears this doctrine, he is apt to take oftence at it. He has such a high opinion of himself, and of liis own boasted abilities, that he can- not conceive how God should justify sinners by his free grace, without any of their works and merit ; and he is ready to ask. What ! must I do nothing towards my justification? No. You can do nothing; because, while your sins are un- pardoned, you are under sentence of death. You are dead in law, and you can no more do any act that is good and valid in the court of heaven, than a con- demned criminal can do any act that is good and vaUd in one of our courts of justice. What ! am I not to work out, says he, and to merit some part of my justification ? No, none at all. The scripture gives all the glory to God, that it may cut off all boasting from man ; for if God justify suiners freelv by faith, with- out any works, where is boasting then? says the apostle. Man would have DISCOURSE IV. 67 room to boast, if he was justified wholly by his own works, or partly by faith, and partly by his works : if Abraham were justified by works he hath whereof to glory ; but since he is justified entirely by free grace, through faith, in the righteousness of another, all boasting is excluded. By what law ? By the law of works ? No, by the works of the law shall no flesh be justified, and therefore no flesh can boast : for how absurd would it be to boast of the works of that law which brings sinners in guilty, and condemns them? But all boasting is excluded by the law of faith ; for faith receives justification freely from Jesus Christ, without any merit or works of man, and therefore is obliged to give all the glory to God ; so that faith eftectually excludes boasting ; and the law of faith, the obligation that a sinner is under to go out of himself for righteousness, and to beheve in the righteousness of another, in order to his being justified, still further excludes boasting ; for the Lord God has made a decree, and heaven and earth shall pass away rather than it shall not be carried into execution, that a sinner shall be justified no other way but by faith. This is the law of the most high God, which he hath revealed from heaven, that ye beheve in him whom he hath sent, for righteousness. Under this law we now live, and by it only can we be saved ; and may he, who teaeheth man wisdom, teach you the nature of it! May he accompany with his grace and blessing what I shall observe from the text. First, Concerning the law of faith, and Secondly, In defence of the apostle's doctrine, and Thirdly, By way of application. As to the first head, the apostle has thus explained the law of faith. The moral law is still in force ; but there is no salvation by it, because it requires perfect uninterrupted obedience, and will not allow of the least failing, no, not in thought. If you offend once, you have lost all claim to legal righteousness for ever ; so that by the works of the moral law no flesh can be justified, since all have sinned, and come short of the glory of God. And as the moral law can- not save the sinrer^ neither can the ceremonial : for it is now repealed. Christ, the substance, is come, and has fulfilled all the legal types. These shadows of good things are now fled away ; and to observe them at present would be deny- ing that Christ has been manifested in the flesh, and has completed them. And therefore, since the moral law brings us all in guilty, and condemns us for trans- gressing it, and the observance of the ceremonial law is now repealed, there re- mains only the law of faith, by which a gtiilty sinner can be saved. Tliis way of salvation by faith is established by law. The Lord God has made a decree, and has enacted, by his sovereign authority, that he who with his heart believeth unto righteousness shall be saved. This is the great charter of heaven, by which all the divine graces and blessings of time and of eternity are convej'ed to trans- gressors. The law of faith says to them, you have broken the moral law, and are under sentence of condemnation ; but behold the Lamb of God ! believe in him, and you shall be justified. And thus the law of faith takes a poor sinner off from working and striving to merit his justification, and requires him only to believe what Christ has done and suffered for him, and in his stead. It com- mands him to rely entirely upon the righteousness of the Lord Christ for his pardon and acceptance ^vith God the Father. This is the only way of justifica- tion now established by law. All other ways are illegal, and are expressly for- bidden by a divine statute in this case made and pro\aded, in which are these words: "Therefore we conclude that a man is justified by faith without the deeds of the law," either moral or ceremonial. The moral law is broken, and it condemns him, and the ceremonial law is repealed ; therefore we conclude that he cannot be justified but by the law of faith ; and by this he is obliged and bound to accept justification by believing, and not by working ; so that, if he seek to enter into life, he must keep this commandment ; he must renounce all merit of his works, all righteousness of his own, and accept of the Saviour's righteous- ness as a free gift, and have it by faith, imputed to him for his justification. This is the law of faith upon which the scripture is very full. The apostle has dis- cussed this point at large in his epistles to the Romans and to the Galatians. Id F2 68 THE LAW AND THE GOSPEL. the third chapter of the Romans, he proves both Jews and Gentiles, that they are all under sin and guilt, and cannot i)y any of their own works be justified before God; and then he speaks of the manner of their justification, which is freely by grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood to declare his righteous- ness. In the fourth chapter, he proceeds to illustrate this doctrine from the case of Abraham, who believed God, and it was imputed unto him for righteous- ness. Now, unto him that worketh, the reward is not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness ; and since it is entirely of grace, then it is no more of works ; for it is a manifest contradiction to maintain that we are justified freely by the grace of God ; and yet that the work of man is some way needful to merit our justification. Is not this something hke purchasing a free gift ? Equally inconsistent is the grace of God bestowing freely, and the works of man meriting righteousness. Man has nothing to do but to believe ; and this too is the gift of God's free grace ; for righteousness is imputed to him who worketh not, but believeth, even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered ; blessed is the man to whom the Lord will not impute sin. In these scriptures, our justifica- tion before God is ascribed to faith without works. These two, faith and works, cannot stand together. The righteousness of Christ, freely received by faith, is inconsistent with man's working in hopes of attaining a righteousness of his own ; for he hopes to attain an impossibility. The apostle, in his most excellent sermon, preached at Antioch, recorded Acts xiii. declares that we cannot be justified by the works of the law. After he had finished the argumentative part of his discourse, he makes this application : " Be it known unto you, therefore, men and brethren, that through tliis man is preached unto you the forgiveness of sins, and by him all that belie\'e are justified from all things, from which ye could not be justified by the law of Moses," neither by the works of the moral, nor yet of the ceremonial law ; so that the whole of a sinner's justification is put upon his believing. — " All that believe are justified." I might bring many more passages of scripture to confirm this doctrine, but they would be needless, because it is already abundantly confirmed by the articles and homilies of our church. The title of the eleventh article is, " Of the justification of man. " We are accounted righteous before God ONLY for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings ; wherefore, that we are justified by faith ONLY is a most wholesome doctrine and very full of comfort, as more largely is expressed in the homily of justification;" — In which homily we have these words : " This saying, that we be justified by faith ONLY, freely, and without works, is spoken for to take away clearly all merit of our own works, as being unable to deserve our justification at God's hand, and thereby most plainly to express the weakness of man, and the goodness of God, the great infirmity of our- selves, and the might and power of God, the imperfection of our own works, and the most abundant grace of our Sa\'iour Christ ; and therefore wholly to ascribe the merit and deserving of our justification unto Christ ONLY, and his most precious blood-sliedding. This faith the holy scripture teacheth us is the strong rock and foimdation of the Christian religion ; this doctrine all old and ancient authors of Christ's church do approve ; this doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain glory of man : this whosoever denieth is not to be accounted for a Christian man, nor for a setter foi th of Clnis;,'s glory, but for an adversary to Christ and his gospel, and for a setter forth of man's vain-glory." 'ITiese remarkable words are in the second part of the homily : in the third part we have this passage : " The very true meaning of this proposition or saying. We be justified by faith in Christ ONLY, is this: we put our faith in Christ, that we be justified by him ONLY, that we be justified by God's free mercy, and the merits of our DISCOURSE IV. 69 Saviour Christ ONLY, and by no virtue or good works of our own, tJiat is in us, or that we can be able to have, or to do, for to deserve the same ; Christ himself ONLY being the cause meritorious thereof." These authorities are very plain and very decisive. They declare that we are justified by faith ONLY, without any of our works or deservings. What words can be more full to the point than these are ? " We put our faith in Christ, that we be justified by him only, and by no virtue or good works of our own that is in us, or that we can be able to have or to do for to desen'e the same." And are these the words of our established church ? Are they indeed part of one of our homilies ? What ! does she teach that no good works, which we can be able to do, deserve our justification ? Surely then, my brethren, the law of faith IS here ^vith great plainness enforced, and you cannot, as good members of our church, refuse your assent to this proposition, that, in the way of justifying a Binner by faith in the righteousness of Christ, all boasting is e.\cluded. The natural man cannot receive this proposition, although it comes recom- mended to him by the highest authority. His heart rises against it. To leave him nothing to boast of, no work, no virtue to glory in, oh, it is too humbling to be borne ! Scripture may be plain, and our church's comment upon it is still plainer, but he cannot ;illow himself to be quite helpless. It appears strange to him that he should ha\ e no hand or merit in justifying himself. His carnal reason caimot conceive how this should be, and therefore, whenever he hears of justification by faith only, he always fastens the idea of hcentiousness to it, and is ready to object, " If this doctrine be allowed, what a wide door is here opened for all manner of wickedness ? At this rate, men may do just what they please ; for if they are to be justified by faith only, without works, is not the moral law hereby made void, and all obedience to it ? Can there be any necessity for their obedience, unless they are to merit heaven by it?" The apostle was aware of this objection, and has answered it in this chapter : " Do we then make void the law through faith ?" Do we repeal the moral law by showing that it cannot justify a sinner ? Is this making it void ? God forbid. " Yea, we establish the law." It stands established by faith, and by no other method, that has been revealed from heaven, or can be contrived on earth, as I proposed to show under my Second ijenerul head, WTierein I was to prove the truth of the apostle's doctrine in ray text. The doctrine is this : In the way of pardoning and justifying a sinner, God was willing to shut out all boasting, that the whole glory might be ascribed to his free grace, and therefore he chose the law of faith, which obhges the sinner to acknowledge himself justly condemned for breaking the moral law, and to rely upon the righteousness of the Lord Christ, as the only means of his pardon and acceptance ; for if the sinner's justification had been altogether of works, or partly of faith and partly of works, then he would have had whereof to glory, because he would have done something whereby to merit it ; but now that righteousness, which is the matter of his justification, being freely wrought out for him, and given to him by sovereign grace as a free gift, and then appre- hended and received by faith ordy without works ; in this case all boasting is utterly excluded. 'Iliis is the apostle's doctrine, which I will endeavour to establish by the following arguments. And, First, There has been no other way or method discovered of establishing the moral law after it had been broken, and of repairing its honour and dignity, but by the law of faith. 'ITie moral law is holy, just, and good. It is the will of the most high God, and therefore partakes of the divine holiness, justice, and good- ness, it is as holy, just, and good as God is, and can no more behold the least iniquity than he can ; so that when all Hesh was become guilty before God, upon account of the bieach of the moral law, there could be no longer any salvation expected from it ; for the decree is positive and absolute — " By the works of the law shall no Hesh be justified." In what way then, or by what means, may they be justified whom the law condenms ? As aU have sinned, and robbed the law of its glory, it pleased God, of his infinite grace, to contrive a way whereliy the sinner might be saved ; and yet his law and justice might be maintained in their full honour and ilifiuity. 70 THE LAW AND THE GOSPEL. Tlie Son of God, equal with his Father in every perfection and attribute, under- took to stand in the place of sinners, and, as their representative, to do and suffer for them whatever law and justice demanded. The Father was well pleased for his righteousness' sake, because he knew that his beloved Son would magnify the law and bring honour to his justice. W hen the fulness of time was come, and the word was made flesh, for us and for our salvation he wi-ought out that righteousness, with which his Father was well pleased. His obedience to the moral law was for sinners, that, by the obedience of one, many might be made righteous ; and he kept the law in all things, continually, per- fectly, in thought, word, and deed, in its spiritual nature, and in its utmost extent. This obedience was such, that he challenged the enemy to find the lea.st failing in it, John xiv. 30 : " The prince of this world cometh, and hath nothing in me." Yea, he could appeal to the all-searching eye of infinite Justice for the ab.solute perfection of his obedience. Just before his sufferings began, he said, " Father, I have finished the work which thou gavest me to do," John xvii. 4. The work of his active obedience being finished, he then undertook to suffer for sinners the pains and penalties due to the breach of their moral law. He suffered once for sin, the just for the unjust ; he took their griefs and carried their sorrows ; he was wounded for their transgressions, and was bruised for their iniquities, the chastisement of their peace was upon him, and by his stripes they are healed. He bled, he was made a curse ; he died, that, by his death, they might live . for, he who did and suffered these things was God. He was truly a divine and infinite person, self-existent, co-eternal, and co-equal with the Father ; for, as our church well exjiresses it, " that which we believe of the glory of the Father the same we beheve of the Son, and of the Holy Ghost, without any difference or inequality." And since there is no difference or inequality between the persons of the ever-blessed Trinity, consequently what the Lord Christ did and suffered was as infinitely meritorious as if the Father had done and suffered it. When the Lord our righteousness stood up to pay the law obedience, the dignity of his person brought more honour to the law than the obedience of all created beings, angels and men, could possibly have done ; because their obedience would have been only finite, whereas his was divine and infinite, and they could only have wTOught out a righteousness suffi- cient to save themselves ; whereas he has brought in an everlasting righteous- ness to save even the ungodly. The prophet Isaiah, speaking of this subject, says, xlii. 21, "The Lord is well pleased for his righteousness' sake, he will magnify the law and make it honourable ;" and he did magnify it by completing it. He paid it both an active and a passive obedience in the most perfect degree, and established it in its highest honour and dignity ; by which means even that justice, from which the sinner had most to fear, may now be glorified in justifying him ; for God may now be just, and yet l)e the justifier of him that beheveth in Jesus. The righteousness, which is the ground and matter of our justification, is called in scripture, " the righteousness of faith," because faith receives and applies it, and " the law of faith," because the sinner is obliged to accept of this righteousness by faith only ; and the manner of his receiving it is by imputation. As Christ took our sins upon him, and was a sinner by imputation. He was made sin for us, who knew no sin ; so we are made the righteousness of God IN HIM; not righteous in ourselves inherently, but in him. we are righteous only in him : his righteousness is imputed to us, and made ours by faith, even as Abraham believed God, and it was imputed unto him for righteousness. And in this way of justifying a sinner by imputed righteousness the moral law is so far from being made void, that it is established, and the great end of it is answered : for the apostle says, " Christ is the end of the law for righteousness to every one that believeth." 'ITie end of the law was to justify those who keep it: " l)o tbis, and thou shalt live;" but we attain not to this end, because, through the corruirtion of our nature, we do not keep the law perfectly ; but Christ fulfilled the law for all those who believe in him, and thereby he became the end of the law for righteousness to every one tiiat believeth. By bebeving. DISCOURSE IV. 71 we receive his righteousness, and than we answer the end of the law. Thus the law of faith does infinite honour to the moral law, and the believer is continually glorifying it ; for his language is this — I acknowledge the law of God, to be per- fectly holy, just, and good ; it requires nothing but what is for the glory of the great Lawgiver, and for the good of his crep.tures ; and no satisfaction can be made to its honour and dignity, after it has been once broken, but what is infi- nitely meritorious, which no sinner can possibly pay. But thanks be to God for the unspeakable gift of Christ's righteousness, which by faith is mine. His active and passive obedience are imputed unto me for righteousness ; and I can now give glory to the moral law of God by acknowledging myself to be justly condemned by it, and by placing my whole trust and confidence in Jesus Christ, who of God is made unto me righteousness. Thus the moral law is estabUshed. It was fulfilled in Christ, and the end of it is answered in behevers ; from whence it appears, that the law of faith has j)r()vided a full security for the honour and dignity of the moral law, and has magnified it and made it honourable, not only in the way of justifying sinners, but also in their walk and conversation after they are justified ; which is the se- cond argument I shall bring in defence of the apostle's doctrine. The law of faith absolutely excludes all boasting, and all confidence in our works, but it does not make void the moral law : for although Christ does deli- ver the sinner, through faith in his righteousness, from the guilt and condem- nation of sin, and thereby justify him, yet he does not give him a discharge from all obedience to the moral law, but, by many gracious motives, inclines and ena- bles him to keep it. He sends his good Spirit to enable the justified believer to exercise all his faculties in paying a grateful obedience to the wiU of his God. His understanding was before in darkness. He knew not the will of God, and therefore formed a very wrong judgment of it ; but now the Holy Spirit en- lightens his understanding, and lets him see the goodness and equity of all God's commandments. He used to think some sins were very little, and might be easily pardoned, and in the commission of others he lived secure without any remorse of conscience, hoping to make amends by repentance and reformation, and some sorrow and tears. But now the case is altered. He sees the law in its spiritual nature and extent, in its hohness and justice, and confesses that the least breach of it deserves everlasting misery ; and although Christ has delivered him from the curse of the law, yet with his understanding he assents to its being for God's glory, and for his own interest, to walk in the law of the Lord. And as the Holy Spirit enlightens his understanding to see what the law of the Lord is, so he takes away the prejudices, and subdues the opposition, which were in his heart against it. The commandments cease to be grievous unto hiin. The love of God, being shed abroad in his heart, constrains him to love God, and to love the will of God; for God and his will are one. He that loves God cannot hate God's will. Love cannot beget hatred. And therefore when the Holy Si)irit gives that faith which worketh by love, he then reconciles the beliewr's will to God's will, and he can truly say — Lord, what love have I unto thy law ! I see the holiness, and goodness, and justice of it ; my will approves of it, and my aflfections love it ; yea, I love it above gold and precious stones. Oh! give me strength that I may keep it with my whole heart. And the Holy Spirit does wonderfully strengthen believers in keeping it. He makes them strong in the Lord, and in the power of his might : for he sets their hearts at liberty, and then they run in the way of the commandments. So -*'ar then is faith from making void the moral law, that it establishes it as a rule of life for the behever who endeavours, by his holy walking, to glorify it. As he has re- ceived Christ Jesus, the Lord, so he desires to walk in him unto all pleasing: And this he would do, not to procure himself a right and title to heaven ; for he received that when the Redeemer's righteousness was imputed to him for his justification ; and gratitude for this inestimable gift constrains him to love God who so exceedingly loved him, and to evidence this love in the way which God has required ; and that is in a grateful obedience. This love, which casteth out all other fear, brings in a filial fear of displeasing his loving Father. He dreads nothing so much as sin, because he knows nothing else can offend hie Lord and 72 THE LAW AND THE GOSPEL. his God ; and therefore he would resist unto blood stri\ing against sin. He would rather die than sin. This fear of offending (iod influences his whole life and conversation, and keeps him continually watchful, that he may walk worthy of God, who hath called him unto his kingdom and glory. Upon these two arguments we may rest the truth of the apoi»tle's doctrine in my text. The law of faith excludes boasting, because it excludes all man's works and merit in his justification. His keeping of the moral law cannot in the least justify him before (Jod, because, after he has once broken it, it becomes to him the ministration of death and condemnation. In this state Christ finds the sinner, guilty and condemned, under the curses of the broken law, miserable and helpless. He takes pity on his distress, and determines to save him. With a love truly divine and infinite, he comes from his eternal throne, appears in the likeness of sinful flesh, and God and man are united in one Christ. This was necessary in order to his working out in our nature a divine and infinite right- eousness for believers, against which law and justice might have no exception. He attained this righteousness by obeying the law, by suffering its pains and penalties, even unto death, and by being put into the prison of the grave. He was kept there three days, but it was not possible he should be holden any longer. On the third day he rose triumphant from the dead, and thereby de- monstrated that law and justice had no further demands upon him : for they had certainly received full satisfaction when they released him out of prison. The law was magnified infinitely by his obedience and sufferings, and it is made honourable, whenever a sinner is brought to submit to be justified through the righteousness of Christ ; because he then acknowledges the law to be holy, just, and good, allows himself to be justly condemned by it, and is convinced that no righteousness can save him, but what is infinitely perfect. Such is the Redeemer's. The benefit of this he seeks, and when he receives it, and it is imputed unto him by faith, he then stands justified in the righteousness of God which is by faith of Jesus Christ, and has the Spirit of Christ to guide, strengthen, and sanctify him. This good Spirit enlightens him to understand the law, to lo\ e it, and gives strength to keep it : and thus by his holy walking the law gets honour : so that the law of faith does not make void the moral law, but establishes it, both in the justification of a sinner, and also in the holy walk and conversation of a believer. It is evident, then, that ever since the moral law was broken, there has been but one way in which a sinner could be saved ; and this was the law of faith, which stands established by the sovereign decree of the most high God. He has solemnly provided and enacted, that whoever would enter into hfe must beheve in the name of the only begotten Son of God. Have you then, my brethren, kept this commandment, and believed in him ? Apply this to your o>vi' hearts, and examine them strictly. Do you believe the record which God hath given of his Son ? If not, how do you exi)ect to be saved ? Against God's will you cannot be saved. You cannot resist omnipotence. And his will is, that you submit to the law of faith, and with the heart believe unto righteousness. 'ITie moral law condemns you to death for sinning against it, and no tears or sorrow, no repent- ance or amendment, can repair the injury you have done it ; and therefore by it you cannot be saved. There remains, then, only the law of faith. This offers you a free pardon, and obliges you to accept of it upon pain of dying in your sins. The offer is, " He that believeth shall be saved," but, oh ! how dreadful is the sentence which follows the kind offer, " He that believeth not shall be damned !" Perhaps some of you may be convinced of the necessity of believing; but you cannot see how faith in the righteousness of another can gain accejjtance with God. You think that your works and Chi-ist's must go together to your justifica- tion. This is the opinion of too many among us, who will not submit to the right- eousness of Christ, but will go about to establish their own righteousness along with his. Tlieir mistake arises from their ignorance of the moral law ; they know not its infinite holiness, and what its demands are ; and from their ignorance of the gospel, which by the law of faith obliges the sinner to accept of thatriglit- eousness as a free gift, which is to satisfy all the demands of the moral law. DISCOURSE IV. 73 S'lich a righteousness Christ has wrought out, anil he ofTers it freely, and the sinner by accepting it receives justification to life. He is made alive to God, and then can act and work in spiritual duties ; but before this, he was dead legally and spiritually, dead under the sentence of the law, and dead to all motions and acts of spiritual life. While he lies in this state, he can do no more than a dead corpse can ; but by the gift of righteousness he is legally alive. Tlie sentence of death is taken away, and he is freely pardoned ; and then he becomes spiritually alive, and can perform the offices of spiritual life. Being made alive at the root, he produces the fair blossoms and brings forth the ripe fruits of righteousness. But these fniits do not make him legally alive ; they only evidence him to be so. They are the proper effects and consequences of his being spiritually alive, as the bringing forth the blossoms and fruit prove the tree to have life, but do not give it life. Oh ! beware then, my brethren, of the dangerous mistake of making up a righteousness which is to be your justification to life, partly with your own works, and partly with Christ's. These two cannot stand together in your jus- tification. The prophet separates them entirely: " I will make mention," says he, " of thy righteousness, even thine only," Psalm Ixxi. IC; and yet he had as much righteousness to make mention of as any of the Old Testament saints. And the apostle, whose praise is in the gospel for his labouring more abundantly than a"ll the apostles, yet prayed to be " found in Christ, not having his own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phil. iii. 9. What ! shall we not do good works, will some say ? Yes. Work from life, but not for life. You cannot work any thing acceptably until you who were dead in trespasses and sins be quickened ; and when you are made alive unto God, through Jesus Christ our Lord, then you will study to walk worthy of the Lord unto all pleasing, being fruitful in every good word and work. This careful walking, my Christian brethren, is in a more especial manner incumbent on you. You are called imto liberty ; only use not your liberty for an occasion of sin : for you are still under the law to Christ. Although you are freed from its condemning power, yet it is still a rule for your life and conduct; because it is the holy, just, and good will of God your \-econciled Father, whom you love, and whom you are exceedingly desirous of pleasing. And it is the will of Christ, your SaNnour, to whose image you seek to be conformed, and in whose steps you would gladly tread. And it is the will of the Holy Spirit, who is your guide, your sanctifier, and your strengthener : by him being led, you can take up your cross daily, mortifying sin, resisting the world's allurements, over- coming the temptations of Satan, and subduing the risings of your carnal minds against the moral law. Under the teachings of this good Spirit you will be led right, and under his influence you will be enabled to bring forth much fruit. Oh that the Spirit of the Lord may rest upon you, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord, tliat you may always walk worthy of the vocation where- with you are called May he help you to adorn the doctrine of God your Sa- viour in all things, and so to walk before him as to demonstrate publicly that yon do not make \-(iul tlie lau- by failli, but do jicrfectly establish it in its full force and \-igour. (iraiit tlii'., liuly Father, for Jesus Christ his sake! to whom with thee, and ilie ( li rual Spirit, be equal honour, praise, and worship, for ever and ever. Amcii. 74 THE LAW AND THE GOSPEL. DISCOURSE V. UPON IMPUTED RIGHTEOUSNESS. He huth maJe him to he sin for vs, who fcni-w no sin, that we might be made the righteousness of God in him. — 2 Cor. v. 21. It is the great and merciful design of the gospel to acquaint a sinner, who is guilty and condemned b)' the holy law of God, how he may be pardoned and justified. Every one of us is a sinner ; for aU have sinned, and therefore all of us stand in need of pardon, and ought to receive it with thankful hearts as soon as the gospel preaches it to us. But the greatest part of mankind are not sen- sible of their guilt, nor apprehensive of their danger. Sin has nothing in it ter- rible to them. They love it, dream of happiness in the enjoyment of it, and while this delusion continues, they see not their want of, and therefore have no desire for, the gospel salvation. But when one of these persons awakes and opens his eyes, he is then terrified at the sight of his present state. Sin appears to him in a new light : he finds it to be exceeding sinful, and the wTath (Jl' God, revealed from heaven against it, to be beyond measure dreadful. His guilty con- science alarms him with an awful sense of his danger, and makes him feel some of the punishment due to sin ; and then he cannot be easy until he know that his sins may be pardoned, and he cannot be happy until he has some evidence of their being pardoned. Now, Christianity is the only rehgion which can give such a person rehef ; because it alone teaclies him by what means he may be pardoned and justified, and have peace with God. He may be pardoned freely through the grace of God, and justified through the righteousness of Jesus Christ, whom God the Father hath made sin for us, although he knew no sin in himself, that we might be made the righteousness of God in him, and, being thus justified by faith in him, we might have peace with God through our Lord Jesus Cluist. Although this doctrine be clearly taught throughout the scriptures, yet there are at present two sorts of men who are great enemies to it, and who strive to keep convinced sinners from the comfort of it : I mean the Papists, who go about to estabhsh their own righteousness, and the Pharisees, among us, who will not submit to the righteousness of God. The notion of the Papists concerning merit is the foundation of all their erroi s. Tliey teach, that Christ merited the grace for them, which is in them, and then this grace in them merits their justi- fication ; and for this inherent grace God doth justify them. And thus they make a Saviour of inherent grace, and put it in the place of Christ, and give his glory to their own works. But if inherent grace be our righteousness before God, then how does God justify the ungodly, who have no grace, or how can he justify a man for those graces which are imperfect, and which want the benefit of Christ's atonement ? Absurd as this opinion of theirs is, yet they must defend it. Their cause rests upon it : for if you take away their doctrine of merit, down falls the whole superstructure of their superstition, all their indulgences, pardons, pil- grimages, masses, fasts, penances, and the mighty Babel of man's inventions. When this doctrine was grown to a monstrous height, it pleased God to raise up Luther and the rest of the reformers to preach against it. Their principal aim and design was to overthrow the merit of works, and to estabhsh justification by faith only, and they succeeded. Several nations were converted from the errors of Popery, and among the rest the inhabitants of this island. Our forefathers threw oft' the Romish yoke, and received the pure doctrines of the gospel, which, amidst our several changes and revolutions of government, have been happily preseiTed, untU there has been, of late years, a manifest departure from thera. Great multitudes of Protestants ai-e going fast back again to Popery, and seem- ingly without knowing it ; for it is a received opinion in England, as much as in France, that man's work.? are eft'ectuid and meritorious towards his justification before God. Tliis is the fundamental heresy of the Papists, and how many no- minal Protestants have fallen into it, our enemies can tell. They see, with plea- DISCOURSE V. 75 sure, that there is very little appearance of religion left amongst us, and lliat some of our most decent professors are become Papists in that leading principle which separates the Popish from the Protestant communion. Things being in this unpromising state, the friends of the reformation should bestir themselves. They should try to point out the old land-marks. This is more especially incumbent upon the clergy. It is high time for them to hold forth to their people the fundamental doctrines of the established church, and to warn them against the errors of Popery and Pharisaism. With this view I have chosen the words now read for your present meditation ; and may the Lord give his blessing to what shall be spoken upon them ! Oh that he may accom- ])any with the effectual working of his power, what shall be said. First, Concerning Christ's unspotted innocence. He knew no sin. Yet, Secondly, God made him to be sin for us, and. Thirdly, For this reason, that we might be made the righteousness of God in him. And first, our Lord's fitness to be made sin for us, is here set forth by his kno^ving no sin. He knew it not in the scripture sense of the word. He had no practical knowledge of sin, either in thought, word, or deed. Speculatively, he knew it well ; but that could not defile him : for it was the sin of others which he knew, and hated, and came to put away by the sacrifice of himself. Christ was perfectly acquainted with the holy, just, and good law of God ; he saw clearly into the purity and spirituahty of it, which could not suffer the least offence, being as holy, just, and good as God himself is, and being the copy of his most perfect mind and wiU. In this view our Lord beheld the odious nature of sin, and the e.xceedin*? sinfulness of it. He knew the hatred which the all-pure God had to it, the punishment it deserved, and the everlasting fire which it had kindled in the nethermost hell. No one ever understood these things so clearly as Christ did. He saw the destructive effects of sin, what disorder it had brought into the world, and to what temporal and eternal evils it had subjected the bodies and the souls of men. He knew also that there was no help upon earth, and that no creature in heaven, of the highest order of angels, could deUver any one sinner from his distress, and much less a multitude ; therefore his eye pitied us, and his compassion was moved at the sight of our lost and helpless state. Be- hold what manner of love he hath bestowed upon such sinners as you and me ! a love which led him to do greater wonders to save, than he had before done to create us ; for he, the most high God, blessed for ever, humbled himself to be made man. He, whom angels and archangels had been worshipping from the moment of their creation, took upon him the form of a seiwant, and came to save his people from their sins. Adore, my brethren, and praise this infinite condescen- sion of the incarnate God : for it was for you, who believe it by true faith, and for your salvation, that the word was made flesh. He was equal to this great work ; because he waa perfect God and perfect man in one Christ, and as such he was absolutely free from sin — " he knew no sin," he knew it not in practice. No sin, no inclination, no motion or rising of sin ever entered into his heart, and therefore he was pure from the least spot or stain of pollution. The scripture is very plain upon this point. Christ was known in tlie times of the Old Testament by the titles of the Holy Name, the Holy One, the Holy One of Israel ; and the prophet Isaiah speaks of the Lord the Redeemer of Israel and his Holy One ; and when the fulness of time was come, that this Holy One should be made flesh, he was conceived and born without tlie least taint of corruption, conceived of the Holy Spirit, and born of a pure virgin. Yea, the angel Gabriel pronounced him to be holy before his birth, in the message to the virgin, Luke i. 35 : " The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee ; therefore also that holy thing which shall be born of thee shall be called the Son of God." He was born holy ; and such was the life of the holy child Jesus, as his birth had been. We may see clearly how pure he came into this world, from the purity wth which he lived in it. How difFnrent was his life from ours ! he knew no sin, in thought, word, or deed. The prophet says, " He had a clean heart," all his thoughts were clean ; " He had yuire hands," all his affections «'ere pure ; " and he had a mouth without guile," 76 THE LAW AND THE GOSPEL. no idle, false, or sinful word ever passed through his lips. He was altogether holy, harmless, and undefiled, and separate from sinners. In the law of the Lord was his study and his delight. He came to glorify it, and hy keeping it in its spiritual nature, and in its full extent, with every faculty of soul and body, and at all times, he made it honourable. He paid it that obedience which it demanded, and continued in all things that were written in the book of the law to do them. Thus in him was no sin ; sin being the transgi-ession of the law. And accordingly we find him challenging his bitterest enemies upon this point; " Which of you," says he, (John viii. 46,) " convinces me of sin ?" Nay, he went further and defied Satan himself, as well as the Jews : " The prince of this world Cometh, and hath nothing in me," no sin of mine own to lay to my charge. From these passages it plainly appears that Christ knew no sin. He was a pure and spotless lamb, holy and without blemish ; and it was necessary he should be so ; because, if he ever had any sin of his own, he could not have obeyed and suffered for the sins of others. The infinite purity of God's law can pass by no sin. Upon the least transgression, if it be but a thought or motion in the heart, the law passes sentence and condemns : " Cursed is every one who continueth not in all things that are written in the book of the law to do them:" and if you continue not to do them, justice calls aloud for the infliction of the threatened curse, and waits to see it fully executed ; therefore, unless Christ had continued to do all things which are written in the book of the law, he could not have obeyed and sutiered for the sins of others ; because he would then have suffered for his own, which must not be imagined. It Avould be blasphemy to suppose any such thing. When the last scene of his sufferings began, he was led like a lamb to the slaughter, a lamb without blemish and without spot, such as the ceremonial law required. You know, my brethren, that no creature could be offered in sacrifice to the Lord, if it had the least blemish or deformity. By this type was prefigiared the perfect sinless purity, which was to be in the great sacrifice for sin. He was to be a lamb without blemish, without the least spot or stain of sin, either in his nature or in his life, and such a one was the Lamb of God. The apostle says expressly, 1 Pet. ii. 22, " He did NO sin." And St. John, 1 Eph. iii. 5, speaks to behev- ers, " Ye know, that he was manifested to take away our sins, and in him is no sin :" this was a known and estabhshed tmth, that in Christ there was NO sin. If judgment was laid to the line, and righteousness to the plummet, there would be found in him a perfect conformity to the law. And this his active obedience was necessary to prepare him for his passive, that, having obeyed the law actively, he might suffer passi\ ely whatever was due to our disobedience. And that righteousness, by wiiich we are accounted righteous before God, is the effect of his being obedient unto death, of his obedience to the preceptive iiart of the law, which was his fulfilling the righteousness of the law ; and of his obedience to the vindictive part of the law, which was his bearing the curse of it. His active obedience was absolutely perfect. He knew NO sin, and there- fore was every way fit and qualified to suffer for sin, " to be made sin for us," as the apostle expresses it in my text ; which words I am, in the second place, to consider. Although Christ knew no sin, yet he was made sin. How eoidd that be ? IIow could he be made sin, who knew no sin ? He was made sin, not practi- cally, but by imputation. He had no sin inherently in him, but had sin imputed to him, when the Lord laid upon him the iniquities of us all. In his own ])erson there was no inherent spot or stain of sin, or any such thing. He could not touch the pollution of sin, nor could he practically know its filthy defiling nature. He was not a drunkard, a whoremonger, a thief, or whatever you call a sinner, as such. He neither was a sinner practically, nor had he ever the least inclination to be so ; because his will was always in perfect harmony with the will of God. From whence it appears that Christ was not made a polluted sinner, uor yet a guilty sinner, as to the merit and desert of sin. In this respect he was not capable of being made sin. He did not, as to himself, deserve the punishment of sin, for which he suffered. Punishment is due to transgressors, but Christ had not transgressed. Even when he suffered. DISCOURSE V. 77 according to St. Peter, he was just and righteous in himself, (1 Pet. iii. in,) " Christ also hath once suH'ered for sins, the just for the unjust." He was perfectly just, and therefore capable of undertaking to suffer for the unjust, that, as no suffering was due to him, the merit of what he suffered might be imputed unto them. And so it was. He freely entered into an obligation to stand in the place of the unjust, and to imdergo the punishment due to them ; and this, with his own consent, the Lord laid upon him ; and in this sense he was made sin for us. He was made sin in the same way that we are made righteous. Now, the righteousness by which we are justified is not inherent in ourselves, but it is in Christ, and is made ours through God's imputing it to us. In like manner our sins were not inherent in Christ, but imputed to him and laid upon him. He was willing to become our surety, and to answer for our sins, and to have them imputed to him, so as to be obliged to bear the punishment of them, even the wrath and curse, which, if he had not endured them, would have sunk every one of us into the pit of heU. But Christ his own self bora them in his own body upon the tree. As the surety of aU that shall believe in him, he under- took to answer all the demands which law and justice had upon them. And he was willing to liave all their sins imputed to him, and placed to his account, that he might satisfy for them. Accordingly we read that he was once offered to bear the sins of many, and that by his own blood he obtained eternal redemp- tion for them. When theii' iniquities were laid upon him, although he knew no sin, yet he knew what it was to suffer for sin. He died the death and endured the pains, wliich were in nature and proportion due to them for their sins, and for tlie full satisfaction of law and justice. In this sense Christ was made sin ; but what would this avail, if he was a mere man? He might be made sin, and might suffer, but not for us. The apostle says, in my text, he was made sin for us. What was effectual to us, must be more than human, and could be nothing short of divine. Christ's undertakings were too great to be performed by any person less than the most high God And accordingly the scripture teaches us that Christ was Jehovah, the true self-existent God, a co-equal and co-eternal person with the Father and the Holy Spirit, and in his person God and man were united in one Christ. By this personal union, what the manhood did and suffered partook of the infinite merit of the Godhead. The manhood of Christ had no sin in it ; and therefore what it suffered for the sin imputed to it was infinitely meritorious, because he who suffered was God as well as man. This most wonderful method of bringing many sons unto glory was contrived by the ever-blessed Trinity, and settled by the covenant of grace. God the Son was pleased to become their surety, and to stand up in their nature to act and to sufl'er for them ; and what he undertook he could not fail of accomplishing ; for aU things are ahke possible to his almighty power. When he acted for his people, he was God as well as man ; his obedience was therefore divine and infinite, and by the merits of it shall many be made righteous. When he suffered for his people, his suffer- ings were of such infinite merit and efficacy, that by his stripes they are healed and freed from sufl'ering. He took their griefs and carried their sorrows, that they might never feel them. When he died, and paid the debt to justice, which they ought to have paid, lie soon brought them a discharge ; for although he was buried and descended into hell, yet on the third day he rose again from the dead, and thereby demonstrated that all the ends were answered for which he was made sin for them. Here, my Christian brethren, let us stop and adore the free love and rich mercy of our Divine Redeemer. He, the most high God, blessed for ever, condescended to be made man for us, and for our salvation. Oh ivonderful condescension ! that there should be any mercy for such enemies and rebels as we have been; and how did he magnify his comjiassion, that, when he might in justice have destroyed us, yet he humbled himself and stooped down to save us ! But how great was his humiliation in vouchsafing to take on him the form of a servant, and to live in po\ erty and contempt ! Considering who it w as that became a man of sorrows, and acquainted with grief, we see the greatest wonder of iill— the depth of his humiUation. He that was the lowest upon. 78 THE LAW AND THE GOSPEL. earth, was the highest in heaven. He came down to be made sin for us, to have our sins imputed to him, and to answer for them to law and justice. Accord- ingly, they were laid upon him, and he bore them in his own body on the cross, and thereby saved us from our sins. Blessed, for ever blessed, be the name of our dear Redeemer. Glory, and honour, and thanks never ceasing be to him, who took all our sufferings upon himself, because he could bear that which we could not, and because he could satisfy for that, in a short time, which we could not in eternity ; and who, ha\'ing thus delivered us from sin and suffering, has righteousness to impute >mto us, in which we may stand blameless at the bar of justice. Oh, let us praise him with our hps and lives who was made sin for us, that he might be made righteous to us ! — which is the third point I was to consider. He was a spotless lamb, and therefore capable of being made sin for us, that we might be made the righteousness of God in him. Righteousness is a perfect conformity to the law and will of God ; and without this, no man shall see the Lord : " For the unrighteous shall not inherit the kingdom of God," 1 Cor. \n. 9 : and we are all unrighteous, because we have all sinned, and robbed God of his glory. The question then is, In what way, or by what means, can we attain righteousness ? Can we attain it by the works of the law ? No, it is impossible ; because, if it were attainable by our own works, then we should be inherently righteous, and should have such a righteousness as the law demands ; but the law demands perfect, unsinning obedience, which we have not paid it : and upon our faihng to pay it, the law pronounces us guilty, passes sentence, and leaves us, as to any thing we can do, for ever under the curse ; it being the irreversible decree of the almighty lawgiver, that, since all flesh has sinned and broken the law, therefore by the works of the law shall no flesh be justified. But if sinners cannot be justified by any inherent righteousness, what righteousness ha\'e they to plead at the bar of justice ? They have a righteous- ness absolutely perfect and complete, called, in scripture, the righteousness of God, because the Lord our righteousness contrived and WTOught it out. He came into the world, and took flesh, in order to fulfil aU righteousness. By his obedience and sufferings he satisfied all the demands of law and justice, and paid that immense debt which none of us could pay, and hereby he was made of God unto us righteousness : God the Father constituted and ordained him to be the perfect righteousness of believers. In him is their righteousness : "Their righteousness is of me, saith the Lord," Isa. liv. 17. For Christ is the end of the law for righteousness to every one that believeth. If you ask, how the righteousness of another can be made yours ? It must be in the same way that Christ was made sin. He had no sin of his own, and yet he was made sin by imputation ; and believers ha\ e no righteousness of their own, and yet are made righteous by imputation. Christ had no inherent sin of his own, nor have they any inherent righteousness ; but he was made sin by having their sins imputed to him, and they are made righteous by having his righteousness imputed to them. The manner of God's proceeding is the same in both cases. \Vhen the Psalmist says, " Blessed is the man to whom the Lord imputeth not iniqviily," how is this to be understood ? Has he no iniquity in him Yes, he has original and inherent sin ; and if he says he has no sin, he deceives himself ; but he is a blessed man, because the Lord does not impute sin to him, nor charge him with it. So when David describeth the blessedness of the man to whom God imputeth righteousness ; has the man this righteous- cess in himself, and is he inherently righteous ? No ; but, by an act of grace, God accounts him righteous, and imputes righteousness vmto him ; and there- fore he is blessed. And thus God imputes righteousness to them who beUeve, not for a righteousness which is in them, but for a righteousness which he imputes unto them. As their iniquities were laid upon Christ, and satisfaction for them required of him, as a debt is of the bondsman, although he had none of the money ; so is the righteousness of Christ laid upon them. In like manner, as their sins were made his, so is his righteousness made theirs. He is sin for them, not inherently, but by imputation ; and they righteousness through him, not inherently, but by imputation , DISCOURSE V. 79 This is the righteousness in which alone a sinner can stand acquitted at God's bar. 'ITiere he must make mention of this righteousness, even of this only ; for none but this can answer the demands of the law, ami expiate the curse of it; and this righteousness can be made his by no other way than by God's imputing it to him ; which, as it is the great truth held forth in my text, I will endeavour more fully to explain and defend by the following reasons : — And first, the ceremonial law taught this doctrine very clearly. Whenever a person had sinned, he was to bring his sacrifice to the priest, and to lay his hands upon its head, confessing his sins over it, and then the guilt was trans- ferred to the sacrifice, and its blood was shed instead of his. This is mentioned several times in Leviticus iv. And of the sca|)e-goat we read. Lev. xvi. 21. " Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the chiVlren of Israel, and all their transgressions in all their sins, putting them upon the head of the goat." All the sins of the children of Israel were passed over to the goat ; but were they put into the goat, or were they inherent in him ? No. This is too absurd to be supposed ; but they were put upon the goat. And this was a very expressive image of our sins being laid upon Christ; for all the sacrifices represented him. As the scape-goat had imputed to him aU the people's iniquities, so had Christ all his people's iniquities imputed to him ; and as the goat did bear upon him all their iniquities, so Christ did bear all their sins in his own body upon the tree. What was prefigured by the t)'pe, was fulfilled by the reality, when Christ suffered once for sin, the just for the imjust : for then he was made sin for us, that we might be made the righteous- ness of God in him. Our righteousness is in him. This is a Second argument : That righteousness, which is our justification before God, is IN Christ : believers have it not in themselves ; they have not an inherent righteousness, wrought out and attained by their own works, but their justifying righteousness was wrought out by another, and it is in him. How, then, can it be made theirs in any other way than by imputation ? Must it not be trans- ferred to them in the same way that then- sins were transferred to him ? And how were they transferred to him ? They were imputed, not inherent : they were laid upon him, not into him. So his righteousness is in him, as their sins were in them ; and it is imputed, not inherent ; it is not put into them, but upon them. 'I'heir righteousness is in him, and he is the Lord their righteous- ness, and consequently that righteousness for which they are justified cannot be in them ; but it is made theirs when God imputes it to them, and they by faith receive it. The manner of receiving it, which is by faith, is the Third argument I shall bring in support of the apostle's doctrine. Faith is the only instrument which God is pleased to use in ajiplying Christ's righteousness. The apostle calls it the righteousness of faith, because faith alone is employed in the application of this righteousness. It is never called the righteousness of any other grace, but of faith. We never read of the righteousness of humihty, meek- ness, or charity : these are of great price in the sight of God, but they have no office in justifying a sinner. This belongs solely to faith : for to him that work- eth not, but beheveth, is righteousness imputed. It is not by working, but by believing, that sinners are justified When they are convinced of sin, find no righteousness in themselves, hear the dreadful sentence of the law against the unrighteous, and feel in their guilty consciences some of the miseries which they deserve, then they are stirred up to seek for a righteousness in which they may stand acquitted before the judgment-seat of God. The scripture offers to them such a righteousness in Christ ; and when God enables them to rest and to rely u])on it for their justification, they then by faith have peace with God, through Jesus Christ their Lord. Thus the convinced sinner is forced to seek a righteous- ness out of himself, and to rely upon the righteousness of another : and how can this be made or accounted his in any other way than by imputation ? How can he be made righteous in Christ, but by having Christ's righteousness imputed to him ? If these arguments be well considered, they will, I hope, estabhsh the doctrine of the text: for tliey clearly prove, that God hath appointed the Lord Jesua 80 THE LAW AND THE GOSPEL. Christ to be the only righteousness of his people. He was made sin for them ; their sins being laid upon him, as the sins of the children of Israel were laid upon the scape-goat. And he was made of God unto them righteousness, and their righteousness is in him, not an inherent, but an imputed righteousness, and re- ceived by faith, which submits to be justified by the righteousness of another, and rests with full trust and confidence upon it. This is the fundamental doc- trine of Christianity; and the direct contrary is the fundamental doctrine of Popery. At the reformation, the Lord raised up faithful witnesses to bear their testi- mony against that reigning heresy of the Papists which places merit in man's works ; yea, such merit as to justify a sinner before God ; yea, still greater merit ; for they maintain that a man can do more than the moral law requires, and can perform works of supererogation, the merit of which may be imputed to another person ; and yet, at the same time, they deny the imputation of Christ's merits. The first reformers preached boldly against those blasphemies ; and that blessed servant of God, Luther, was bold indeed. He knew well the dangerous tendency of the doctrine of merit, and therefore he principally wrote and preached against it ; and God gave him great success. A sinner made righteous by the righteous- ness of Christ, is, as he used to say, the doctrine upon which a church stands or falls. Upon it our church was established, and has long stood ; but do we stand upon it now ? Are we all champions for the Protestant doctrine, or are we in general departed from it ? Alas ! our enemies can tell, with triumph they tell, of the increase of the Popish interest among us. And why does it increase ? Whence is it that they make so many converts ? Is it not because our people are not well estabhshed in this Protestant doctrine ? If it was taught and preached more, our churches would not be so empty as they are, nor the mass-houses so full. Many of our people know not what it is to be a Protestant, and therefore they become a)i easy prey to the Papists, who are so busy and successful in mak- ing converts, that they pretend they have on one Lord's day more commimicants at the mass-house in Lincoln's Inn Fields than we have on the same day at all the churches in London. I fear this may be tnie ; but is it not greatly alarm- ing ? and ought it not to stir up the Protestant clergy to try to put a stop to the spreading of Popery ? But how can they do this more effectually than by lajing the a.xe to the root, and striking at the doctrine of merit, which is the funda- mental error of the Papists i Overthrow this, and Popery cannot stand. A man cannot be a Papist, who believes that his justifying righteousness is in Christ ; and whoever does not believe this, is not a Protestant. May the Lord raise us up faithful and able men (for we greatly want them) to defend his righteousness against them who have established a meritorious righteousness of their own, and will not submit to the righteousness of God ! But, besides the Papists, we have other enemies to the doctrine in the text. The careless sinner treats it with great contempt ; for he does not see its value, nor his own want of it, and therefore he hves easy and secure in the practice of sin. The scripture has revealed the wrath of heaven against all his unrighteousness, but he does not regard the revelation. The law brings him in guilty, and con- demns him, but he gives himself no concern about the threatenings of the law. The gospel offers him mercy, and its ministers entreat him to accept of it ; but he stops his ears. Neither the grace of the gospel, nor the terrors of the law, can prevail upon him. Although he has no righteousness of any kind, yet he lives as if he were in no danger. Oh deluded man ! if thou didst but know thy state, thou wouldst cry earnestly to the Redeemer, and seek to be accepted in his righteousness. May he take pity upon thee, and send his good Spirit to con- vince thee of sin, and to comnnce thee of righteousness ! 'llie formalist is another enemy to the doctrine in the text. He will not re- ceive justification by imputed righteousness, but will have his own righteousness seated on the throne along with Christ. He falls into this great mistake from his ignorance of the jierfect nature of God's law, which has made no provision for any failing, but for the vei-y first passes sentence, " Cursed is every one who contin>ieth not in ALL things," &c. ; and since all have failed, consequently all ai e under the curse, and can never be justified by that law which has condemned DISCOURSE V. 81 tlicm. And his mistake arises also from his ignorance of the gospel. He takes tlic gospel to l>e a proposal of terms and conditions, mitigating the rigour of the law ; and so he makes Christ only a milder lawgiver than Moses, requiring not perfect hut sincere obedience of his creatures ; whereas Christ came to redeem us from the curse of the law, by obeying its precepts, and by suffering its penalties ; and our righteousness comes to us from nim as the fulfiller of the law, and is re- ceived by faith \vithout any of our works or deservings. If any of you, my brethren, have fallen into this mistake, weigh and consider attentively what has been before said upon the moral law, and upon the law of faith ; and if you are not convinced, can you ask God to direct you in the right way ? If you can, he has promised to give you wisdom ; he will teach yon the true doctrine, and will enable you to submit to the righteousness of God. But if yc u are convinced, are you waiting for the precious gift of faith, or have you re- ceived it ? If you are waiting for it, remember whose gift it is. The Holy Spirit alone can work faith in your heai t. It requires his power, even that al- mighty power, whirb raised up Jesus from the dead. The scripture ascribes to him the office of convincing sinners of Christ's righteousness, and of giving them faith to rest upon it for their justification. Look up to him for this blessing. Wait in his appointed ways, hoping for it. And when the Spirit shall be poured upon you from on high, then you will be justified by faith in Christ's righteous- ness, and the work of righteousness shall be peace, and the effect of righteciis- ness, quietness, and assurance for ever. Happy ai-e you, ray Christian brethren, who have received the righteousness of faith, and knowing whom you have believed. Since Christ's righteousness is yours, bring forth its proper fruits, and show publicly that there is an inseparable connection between justifying faith and sanctifying grace. By justifying faith the behever is united to Christ, and receives life from him, as a graft does from tlie stock upon which it grows. By virtue of this vmion, Christ liveth in the be- liever, and enables him to put forth the proper acts of spiritual life, as the stock upon which the graft grows supplies it with sap and juices to put forth leaves, and blossom, and fruit. This is the certain effect of the abiding of a branch in the* vme : it will bring forth fruit ; and if any one fancy himself to be a believer, and neither brings forth, nor is seeking to bring forth, any fruit, he only deceives him- self, and the truth is not in him ; lor whosoever has Christ for a Saviour, will have the Holy Spirit for a sanctifier, and will bring forth fruit to the glory of See, then, my Christian brethren, that ye value and prize this righteousnesSj and give it its proper honour, both with your hearts and lives. While you are bringing forth its peaceable fruits, you will continually find the comforts of it. This righteousness is one of the pieces of Christian armour. It is called a breast- plate ; because it is the proper armour for the vital parts. Your life is always safe while you have your breastplate on ; you need not fear the terror by night, nor the arrow that ilieth by day. Let thousands fall, you are safe. You are de- feuded from outward attacks : for although many be the afflictions of the righte- ous, yet the Lord delivereth him out of them all ; and you are kept in inward peace : for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever. In time of sickness this righteousness will be a perpetual cordial. It will not suffer the heart to sink, although the body grows weak and faint ; for this breastplate is not only proof against the pains of sick- ness, but also against the weapons of death. " Righteousness delivereth from •leath," Prov. xi. 4 ; not by keeping the justified person from dying, but by keeping him from the fear of the first, and from the power of the second death. The righteous man, armed with this invulnerable breasti)late, can challenge all his enemies. Who shall separate me from the love of Christ ? Shall tribulation or distress, or persecution, or death ? Nay; clothed in the robe of Christ's righte- ousness, I shall not be afraid to go through the valley and shadow of death, nor yet to stand at the awful bar of God's infinite justice. Whv should he fear to stand there to be tried ? for who shall lay any thing to the charge of God's elect ? It is God himself that justifieth. Who is he that condemneth ? It is Christ thai died, yea, rather, that is risen again for their justification ; and in his righteous- o 62 THE LAW AND THE GOSPEL. nes9 they shall stand holy and unblamable and unreprovable before the judg- ment-seat of God. Since these are some of the benefits of having on the breastplate of righteous- ness, let us, my Christian brethren, keep it always in use. Since we are fighting under the Captain of our salvation, let us be ever armed with his righteousness ; and may we aU wear it upon our breasts, that neither guUt within, nor troubles without, may ever separate us from the love of Christ Jesus our Lord; but may we, in life and death, find the blessedness of this armour, by its protecting \is from the threatenings of the broken law, and from the vengeance of almighty justice ; and may we, in time and in eternity, live to his glory, who htimbled himself to be made sin for us, that we might be made the righteousness of God in him. Grant this, holy Father, for the sake of thy dear Son, Jesus Christ ! to whom, with thee and the Holy Spirit, three persons in one Jehovah, be honour and glory, and blessing and praise, for ever and ever. Amen. DISCOURSE VL TJPON BEING RIGHTEOUS OVER-MUCH. Be not righteous over-much. — Eccles vii. 16. The generality of men think it a very easy matter to get into heaven. They have never tried in earnest to get in, and therefore they are not sensible of any difficulty. Scripture may speak contrary to their opinion, but they will not hear it. Plain matter of fact may be against them, but they will not regard it. Tliey sit down easy and unconcerned about their eternal state, resolved to enjoy the ^present world, like the fool upon record, " Soul, take thine ease ; eat, drink, and be merry ; " live jovially at present. Give thyself no trouble about rehgion ; and let not one thought of death disturb thee. It will be time enough to prepare for eternity at some future period. Thus they think and act. Nay, many have ar- rived at such an absohite indolence, that they are angry and provoked if any one tells them they are certainly in the wrong ; and they will not bear it ; no, not from their minister, whose office and duty it is to try to conrince them of the neces- sity of striving to get into the kingdom of heaven. But if such careless crea- tures win not hear us, yet they ought to hear him who has the power of hfe and death, and who says, " Strive to enter in at the strait gate : for wide is the gate, and broad is the way, that leadeth to destruction, and many there be who go in thereat : because strait is the gate, and narrow is the way, that leadeth to life ; and few there be that find it," Matt. vii. 13, 14. As soon as these great numbers, who are going through the wide gate and in the broad way, see any of their acquaintance beginning to strive to enter in at the strait gate, and to walk in the narrow way, immediately they are offended, and they try to stop them with urging the authority of the text, " Be not righteous over-much." Why, say they, cannot you be content with the religion of your forefathers ? You used to keep to your church, and you hved as good a hfe as any of your neighbours, and you were righteous enough ; what occasion is there then for so many prayers, and sermons, and sacraments ? Indeed you carry things too far ; and if you do not stop in time, you will quite ruin your character. This is their manner of talking to eveiy man who is determined to save his soul. As soon as he begins to live differently from his neighbours, and refuses to join with them in their way of murdering their time, they mark him out for a precise, godly fellow. They think he makes more ado about rehgion than need be ; and if, after many trials, they cannot laugh him out of his oddities, they heartily despise him for an over-righteous fool. But if the same man should be convinced of the great change which Chris- DISCOURSE VI. tianity ought to make in him ; if he begin to talk of the necessity of the new birth, and of the Holy Spirit's beginning and carrying on a saving work of grace in his heart, mthout which no man is a Christian, but in name ; then worldly men are thoroughly provoked : they cannot bear this enthusiastic stuff. But if he insist further upon the necessity of Christ's righteousness, without which no sinner can be accepted and justified before God, and that his righteousness is imputed to the sinner by faith only, without any [irevious good works ; although it be pro- ductive of aU good works ; for they are all the fruits of righteousness ; these seem to worldly men the wHd notions of a distempered brain. If he prove these points, and enforce them from plain passages of scripture, they are ever ready to object, What ! shall we not be accepted if we do all the good we can ; if we do not harm any one, but pay every one his own, and keep strict to our church, and go to the sacrament, as often as we have time to prepare ? Is not this being righte- ous enough ? And although ^ fail sometimes, (as who does not ?) yet is not God merciful, and will he not for Christ's sake forgive us ? These worldly men know of no righteousness but what consists in outward duties, in a mere outside conformity to some parts of the law. They forget that the law is spiritual, reach- ing to the very thoughts of the heart ; and perfect, allowing of no offence, nor offering a pardon for the least, but pronouncing him guilty who ofl'endeth in one point, and under guilt he must lie, for ever, as to any thing he can do, unless he be justified freely by grace through the righteousness of the Lord Christ. Who- ever insists upon these things is sure to be reckoned in the number of the over- righteous, and \vill certainly have this caution given him — " Be not righteous over-much." It is certain, then, that the meaning of the text is generally mistaken. Na- tural men fancy it commands them not to take too much pains about saving their souls, nor to be singularly religious, but to be content to live according to the course and fashion of the world. More than this, is being righteous over- much. Besides, many serious persons do not understand the text, and there- fore have not an answer ready for their adversaries, who are at every turn mis- applying this scripture, and putting a wrong sense upon it. The doctrine which it teaches ought also to be frequently inculcated and enforced, being one of the fundamental articles of our most holy faith. For these reasons, I have deter- mined to give the passage a particular consideration ; and will endeavour to show, First, Negatively, what the words do not mean ; Secondly, What is their positive and precise meaning ; and Thirdly, I shall bring some arguments to prove the doctrine contained in them. And while I am speaking to these points, may the Lord God open all your un- derstandings clearly to see his mind and will in this scripture, and prepare your hearts to practise the duty which it enforces. May his good Spirit be with us for these gracious purposes, while I am First, Showing what the words do not mean. They are generally understood in a wrong sense. People fancy they contain a caution against attaining too much of the righteousness which is of the law ; whereas, that is impossible. A man cannot have too much legal righteousness. Let him keep the law always and perfectly in its spiritual nature, and in its full e.ttent, yet he can be but righteous. He does not perform more than the law requires ; he only pays it its just demands : for the love of God and the love of our neighbour comprehend the whole law. On these two commandments hang all the law and the prophets. Now we cannot love God too much, nor yet our neighbour, since we ai-e re- quired to love him as ourselves ; and therefore if we love God \vitli all the heart and soul, and mind and strength, and our neighbour as ourselves, yet we only do our duty ; we do no more than is commanded us, and consequently we aio only righteous, but not righteous over-much. But Secondly, The scripture declares, there is no man li^■ing who so perfectly lo\-eth God and his neighbour, as to attain the righteousness which is of the law. All have sinned, and have thereby robbed God of that love, and his law of that service, which are their due ; and all are therefore unrighteous, 'j'he Psalmist declares, Psal. liii. 1, "tlvere is none that doeth good," which words the apostle G 2 84 THE LAW AND THE GOSPEL. cites in tins manner, Rom. iii. 9, 10: "We have before proved both Jews and Gentiles, that they are all under sin ; as it is written, there is none righteous, no, not one." Now, since there is none so righteous, and much less more righteous, than the law requires, consequently, there can be none, no, not one, righteous over-much. Thirdly, To this agree the words of our blessed Saviour, Luke rvii. 10 : " When ye shall have done all these things which are commanded you, say. We are unprofitable servants ; we have done that which was our duty to do." Who does all those things which are commanded him ? Not one : for all have sinned. But supposing he did, yet he would be only as righteous as the law requires. He would not be righteous over-much, because he would only do that which was his duty to do. A fourth argument may be taken from hence : That any man living can be over righteous, and do more than the law requires, is a Popish tenet, exploded by the whole Protestant church, and particularly by the church of England, in her 14th article. " Of Works of Supererogation. — Voluntaiy works, besides over and above God's commandments, which they (the Papists) call works of supererogation, cannot be taught without arrogancy and impiety ; for by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required ; whereas Christ saith plainly. When ye have done all that are commanded to you, say, we are unprofitable sen'ants." This article condemns the general interpretation put uiion the text, and declares that it cannot be maintained without arrogaiTcy and imjiiety. To these arguments I will here add a Fifth, Taken from the character given in this verse, of the men who would be over righteous, namely, that they thereby destroy themselves ; the righteousness which they are seeking will bring upon them destruction. " Be not righteous over-much: Why shouldest thou destroy thyself ?" This single circumstance will help us to determine what kind of righteousness it cannot be : for it cannot be the righteousness of the law. This ])romises life to him that keeps it — " Do this and thou shalt live," and therefore this cannot be a destroying righteous- ness. Indeed, if after a man has broken the law, he afterwards turns to it for righteousness, and hopes, by his keeping of it, to be made righteous, then he will destroy himself ; because the law promises life only to perfect obedience, and threatens to put them, who offend in one point, under the curse : for he that ofTendeth in one point is guilty of all. Th\s indeed is a destroying righte- ousness opposite to which is the rigliteousness of the gospel. It is to save sinners from being destroyed by the law. It was wrought out for them by the God man, Christ Jesus, and is imputed unto them by faith ; and when they with the heart beheve in it, they are then saved from destruction. Of this saving righteousness it is impossible a man should have too much. He must have all that is needful for his justification, and more than he needs he cannot have. He wants righteousness in an infinite degree, such as none can give him but the Lord our righteousness ; and without this he cannot be saved. It is evident, then, that the text speaks of a righteousness, to which if a man trust, it will destroy him ; which cannot be the righteousness of the law ; for this promises life to them who keep it ; nor yet the righteousness of the gospel ; for this promises pardon and life to them who have broken the law, but beheve in the name of the only begotten Son of God. And since it is neither the righteousness of the law, nor of the gospel, I come now, under my second general head, to consider what is the positive precise meaning of the text, and what is the false pretended righteousness of which it treats. The context may lead us to the true meaning. In what sense a man is com- manded not to be righteous over-much, may appear from the following words, " Neither make thyself over-wise." How can a man be over-wise ? Certainly he cannot know too much. Knowledge is part of the image of God in the soul, as the apostle teaches : " The new man is renewed in knowledge, after the image of him that created him," Col. iii. 10. A man cannot be too wise ; but he may think and speak of his own wisdom more highly than he ought ; and that is DISCOURSE VI. 8;y making himself over-wise. In like manner, rigliteousness is part of the image of God in the soul, Eph. iv. 24 : " And that they put on the new man, which after God is created in righteousness." A man cannot possibly be over righteous ; he cannot do more than the law requires ; but he may think and speak of his fancied righteousne.ss more highly than he ought ; and that is making himself over righteous. It is supposing him to be what he is not, which is self-righteousness. In this sense Theodore Beza, one of the great lights of the reformation, understood the passage ; for, in his note upon it, he says, " Boast not too much of thine own righteousness and wisdom." He supposed a man's boasting of his righteousness was making himself righteous over-much; and this is really the case. A man cannot possibly have too much righteousness; but he may fancy himself to be righteous when he is not ; and if he speak and act according to his own fancy, then he is one of the over righteous. And Secondly, The true sense of the word agrees with the context. Strictly ren- dered, they read thus, "Be not thou a great self-justifier ;" the original word, which is translated righteous, is in the conjugation Hiphil, which in the Hebrew tongue signifies to make righteous, or to justify; and being here used personally, it stands for a justifier ; one who would make himself righteous ; and he does it to excess ; he justifies himself over-much, pretending to a greater righteousness than he has. This is the meaning of the text, " Be not thou a great self- justifier : " for there is not a righteous man upon earth who doeth good and sin. neth not, and consequently there is not one man upon earth righteous enough, much less righteous over-much, except in his own proud conceit. And against this self-righteousness the text cautions us, advising us not to think of ourselves more highly than we ought to think. But, granting this to be the meaning ot the text, some will say. What necessity was there for this caution ? My answei to this is a Third argument, by which the meaning of the words may be settled. It was always necessary to give men this caution, because no man can be righteous over-much ; and yet men have always been trjdng to make themselves so. It is impossible to do more than the law requires, and it is impossible for fallen man to do all that it requires, and yet his pride puts him upon trying impossi- bihties. There is a self-righteous spirit in him, which leads him to hope he can, by his keeping of the law, attain to such a righteousness as God will accept, and for it justify him. This appears from the history of the Jews in the Old Testament. Moses often dissuades them from the opinion of their own righteousness ; and the prophets enlarge upon this particular. The book of Job treats entirely of it, being professedly to show that no man can be ju.stified before God by any righteousness of his own. Job insists upon it, in his debate with his three friends, that his life and conversation had been such, that he could maintain his own ways before God. " Let me be weighed in an even balance, that God may know mine integrity; fortiU I die, I wiU not remove mine integrity from me. My righteousness I hold fast, and will not let it go; my heart shall not re- proach me so long as I live. I am clean, without transgression ; I am innocent ; neither is there iniquity in me." But he soon changed his ojiinion after Elihu had found a right indictment against him, and charged him with having said that he was righteous, and should be found so, if God were to weigh him in an even balance. Elihu's arguments brought down and humbled his proud self-righteous spirit, and he confessed, " I have littered what I understood not ; things too won- derful for me, which I knew not. Behold, I am \'ile ; I abhor myself, and repent in dust and ashes." The Lord God knew the temper of the Jews, and that they would be always leaning to self-righteousness, and therefore he left this book upon record, to silence all the pleas which they should ever make for the suffi- ciency of their works towards their justification at his bar. How necessary this book was, we may see clearly from the great degree to which a self-righteous spirit prevailed in our Lord's time ; for then the pharisees, and all that made a great show of rehgion, knew of no righteousness but what they could attain by their own works, and not so much by the works of the moral as of the ceremonicd law. They supposed the observance of the ceremonies to be meritorious, and hoped to be made righteous by keeping them strictly. In consequence of thui 8G THE LAW AND THE GOSPEL. opinion, the learned doctors, rabbies, and scribes, introduced a vast number of traditions, and thought that by keeping them with the ceremonies, they should be holier than others ; and they condemned our Lord, because he would not practise the traditions of the elders, but opposed them, and said that they had made the law of God of none effect by their traditions ; they had made the moral law of none effect, because they thought to atone for their offences against it, by keeping the ceremonial law, which also they rendered of none effect, because it was instituted to point out the Messiah, who was to make an atonement for the sins committed against the moral law. Our Lord often preached against the scribes and pharisees, and he never spake such sharp words against any sorts of sinners as against them ; for he says, they were farther from the kingdom of God than publicans and harlots. In all his ministry, he never made snch a severe dis- course as in the 23rd chapter of St. Mattliew, where he is exposing the errors of the scribes and pharisees, and, notwithstanding their many long prayers, and alms, and fastings, and pains to make proselytes, and frequent washings, and many other such-like things, which they thought made them righteous, yet he says to them, " Ye serpents, ye generation of vipers, how can ye escape the damnation of hell ? " How necessary, then, was the cantion in the text to such persons, who thought themselves righteous, and despised others: and is it not stiU necessary for those who are seeking righteousness by the works of the law } How many thousands and tens of thousands are there now in the world, Protestants as well as Papists, who place righteousness in duties, in living up to the law as near as they can, in keeping clear of gross sins, in going to church, and in hearing and reading the scripture ; and if they do all this, they then think themselves safe. But there are some more strict than these, who enjoin themselves a round of duties, set forms of prayers and times of fasting, and give many alms, and never miss the sacrament once a month, and perhaps have some family worship ; upon which account they think themselves very good, and can thank God that they are not hke other men. If any minister dare attack this false righteousness, they cry out against him as the pharisees did against Christ. If he tell them that he does not speak against what they do, but against the motives upon which they act, not against the thing done, but against the end they propose in doing it, this provokes them more ; because it tends to lay open the rotten- ness of their hearts, which being not cleansed from sin, all their outward and pretended righteousness is only like painting a sepulchre, or washing the outside of a cup, while there is left within all manner of unclean ness. Since, then, a self-righteous spirit has prevailed, and still prevails in the world, the wise man's caution has been, and is stiU necessary. He calls to persons of this temper, who are seeking righteousness by the works of the law, and says to them. Why will ye try to justify yourselves by your duties ? You are attempting an impossibility ; for the law requires absolutely perfect obe- dience, which you have not paid. You have sinned and you are none of you righteous, no, not one. There is not a righteous man upon earth that doeth good and sinneth not, and consequently there is not one who has that unsinning righteousness which the law demands, and without which none can be justified by it. Trust not, then, to your imperfect obedience. It can only destroy you ; but seek a better righteousness, even the righteousness of God. If these arguments be carefully considered, they will, I hope, lead you to the true meaning of the text. The wise man is not speaking against the righteous- ness of the moral law, nor against the righteousness of the law of faith ; but he is dissuading sinners from seeking righteousness by the works of that law which they have broken, and which condemns them. But, trusting to this false righte- ousness, they must inevitably be destroyed ; for it is the righteousness of a sinner, which is a contradiction in terms. It is an unrighteous righteousness : the law knows nothing of it. The righteousness of the law consists in perfect obedience; and one single failing renders the sinner, ever after, absolutely incapable of being made righteous by his keeping the law. This is the doctrine of the text, whicli, because of the great opposition made to it, I proceed to defend under my tiiird general head. .\nd I will only mention two arguments ; DISCOURSE VI. 87 the first taken from the righteousness of the law, and the second from the righte- ousness of the gospel. The righteousness of the law consists in paying it its due ; and that is un- sinning obedience. Whoever is legally righteous, must keep the law in its most perfect degree, not offending even in a single thought. He must contmue to do all things always and perfectly, as the law requires ; and then it wiU pronounce him righteous, and give him the promised life. But who is thus righteous ? Not one: for all have sinned. And how, then, can any one be righteous over- much ? So far from it, no one can be righteous at all by his keeping the law, after he has once broken it ; because it immediately brings him in guilty, and condemns him. Having offended in one point, he has thereby lost his claim to the righteousness of the law, as much as if he had offended in all ; and therefore he cannot be made righteous by the deeds of that law, which has passed sentence upon him, and given him up into the hands of justice, to suffer the first and second death. While he Mes in this miserable helpless state, he can no more do any act which is good and vahd in law than a malefactor can under sentence of death ; and yet he is so proud as to fancy that he can merit heaven by his dead works. Poor vain creature ! he is so full of self as to think he can do all that the law requires, although he has broken it, and although he can do nothing but sin, until he be pardoned and believe in the name of the only begotten Son of God : for whatsoever is not of faith, is sin. What great numbers are there amongst us of this self-righteous spirit ; who, because they are somewhat stricter in their lives than others, and are more constant attenders upon ordinances, therefore state to themselves, and expect you should give them place according to their own fancied rank of merit ! They are stiU proclaiming, as the pharisees used to do. Make way there ; stand by ; I am holier than thou. Against this mock-righteousness the text is levelled. The design of it is to strip the self- righteous of all their borrowed plumes, and to convince them that, after they have broken the law, they cannot be made righteous by a partial keeping of it. The wise man would lead them to consider what the moral law is ; how far short they come of the obedience it requires ; and how imperfect, yea sinful, their works and duties are. And thus he wovJd comince them of their want of a better righteousness than their own. The Jews were exceedingly prone to trust to their ovm righteousness, and therefore he tried to beat them off from any reliance upon it. When our Lord came, he found them under the influence of the same self-righteous spirit ; and in all his preaching he spake with great sharpness against the pretended righteousness of the scribes and pharisees. We have still men of the same spirit among us, whose righteousness does not exceed the righteousness of the scritjes and pharisees, and yet they hope to enter into the kingdom of heaven. To all such persons the wise man directs his advice, and counsels them not to trust to their works and duties for a righteousness in which they may be justified before God — " Be not ye great self-justifiers. Why \vill ye destroy yourselves ?" Your false righteousness will destroy you if you venture to put your trial upon it at God's bar ; for he has already decreed that, since all have sinned, therefore by the deeds of the broken law shall no flesh be justi- fied in his sight. It is certain, then, that the te.xt does not speak against the righteousness of the law, nor yet, secondly, against the righteousness of faith. The law of God is as holy, just, and good as he is, and cannot pass by the least sin. It has made no provision for a pardon, nor given any promise to repentance or to amendment, but requires absolutely perfect unsinning obedience; and upon the first offence it puts the sinners under the curse, and leaves him in the hands of justice to inflict upon him the threatened and deserved punishment. In this state the gospel finds him, and offers him the righteousness of the Lord Christ ; but the proud sinner will not submit to be justified by it, until the Holy Spirit preach the law to his conscience, and convince him of its holy, spiritual, and perfect nature, upon which he feels guilt, conscience accuses and condemns him, and he sees no righteousness in his fancied good works to rely upon, but finds he must go out of himself for a righteousness, in which he may appear before God. 'ITien the Holy Spirit convinces him of Christ's righteousness, how infinitely perfect it is. 88 THE LAW AND THE GOSPEL. and how safely he may trust to it, and gives him faith to apprehend It, and to apply it to himself for his justification. And then he no longer goes about to estabhsh his own righteousness, but submits to the righteousness of (iod. Against this the wise man cannot caution us. Vt'e all want it ; and over-much of it we cannot have. It is the righteousness of God, as perfect as God is, and the divine Person, who wrought it out by his obedience and sufferings, humbled himself to be made sin for us, that we might be made the righteousness of God in hi n. Believers are not only righteous in him, hut righteousness, and that the righte- ousness of God too, against which law and justice cannot make any exception ; therefore of this righteousness, though not of their own, may they boast all the day long. The merits of it are their justification ; the fruits of it are their sanctifica- tion : and when they come to heaven, this righteousness will be their everlastin { robe of glory ; and to sing his praises, who clothed them with it, will be their employment and happiness for ever and ever. Surely, then, the wise man'a caution in the te.xt was not levelled against this all-perfect and glorious righte- ousness ? No. He knew the inestimable value of it, and intended to recani- mend it by detecting that false righteousness, upon which sinners are apt to rest, and see not their want of a better. This was his design, which lia\ing prove 1 and established by several arguments, I shall only add two or three practical observations upon what has been said. This greatly mistaken te.xt is, I hope, now set right, and the meaning of it is made plain and clear. The wise man did not intend to speak against the righte- ousness of the law, nor against the righteousness of faith, but against a false righteousness, which was then, and is still, in the world. How many are there, who, after they have broken the law, think of being justified by keeping it better, and hope to make themselves very good, and righteous enough by their works and duties? To every such person the wise man says, "Be not thou a great self-justifier. Why shouldst thou destroy thyself ?" But very few will take his advice. 'ITiere is a generation of men, proud, and self-righteous, who think their own works can re- commend them to God. Although they have sinned, yet they fancy that duties can atone for sins. The Jews were much addicted to this erior, and the apocryphal books are full of it. In our Lord's time we find the religious among the Jews placing righteousness in works. Our modern pharisees copy exactly after them, and refuse to attend to the wise man's caution in the text. These over righte- ous ones make a saviour of their duties, and hope to merit heaven by their works ; and yet, alas ! their works are but few, and these very imperfect. Their righte- ousness is chiefly negative, consisting in doing no harm, in not murdering, or stealing, or getting drunk, or breaking the commandments, outwardly. Then they are what you call very good sort of people. But if they keep close to their church, and go to prayers on Wednesdays and Fridays, and on a saint's day, ii they have nothing else to do ; and will not play at cards, or go to the play-house on Saturday night before the sacrament, although they have no objection against going on ^Ionday after they received it ; oh, these are your mighty good people indeed ! Who are righteous, if they are not ? But if they go to the sacrament once a month, and use the new week's preparation, and follow it strictly ; or if they miss any of the prayers through an engagement in the evening, they .will be sure to say them all the next morning ; and if they have some new book of devotion, out of which they say their formal task, morning and evening, like the stupid Papists gabbhng over the bead-roll of their Ave-Marias and Pater- nosters ; these are our great saints. Who shall go to heaven, if they do not These, like their predecessors of old, think themselves righteous, and despise others. Their jjride deceives them, and hinders them from submitting to the righteousness of God. They are too proud to submit. The knowledge of the law and the knowledge of themselves would humble them. But they are so ignorant of the law, as to believe that by doing some of its duties they shall be made righteous enough ; and they are so ignorant of the plague of their own hearts, as to see no necessity for an inward change. Tliey cannot be per- suaded but they have very good hearts, and therefore they have no reason to pray wnth the Psalmist, " Create in me a clean heart, O God, and renew a right spirit within me." Without this clean heart and right spirit, they have only the fonn. DISCOURSE YI. 89 and outside of Christians. The life and power is wanting; and Christ may say to ihem, as he did to the church of Sardis, " I know thy works, that thou hast a name ; that thou livest, and art dead." But if this he the case, some will be apt to say. Why need we do any good works, if they be not meritorious ? Wliy need we to go to church, and pray, and hear and read the word, and go to the sacrament, and do good, if all this be no part of our righteousness before God ? It certainly is not : " for by grace are ye saved," says the apostle, " through faith : not of works, lest any man should boast." And to this doctrine the whole Protestant church subscribes, and all the Papists deny it. The reformers were called Protestants, because they pro- tested chiefly against this blasphemous tenet of Popery ; namely, that works merit towards a sinner's justification before God. This is the grand distinction between us and the Papists, and yet, alas ! this distinction is wearing out. What great numbers have we among us, who trust to their own fancied good works for acceptance with God ? In this point, and it is a very leading one, they are perfectly agreed with the Papists. They are both great self-justifiers, ha^dng at least equal, if not superior, merit to Christ in the matter of their justification. Hear the form of monkish absolution, in which the doctrine of merit is thus taught ; — " God forgive thee, my brother, the merit of the passion of our Lord Jesus Christ, and of the blessed saint Mary, always a virgin, and of all the saints, the merit of thine order, the strictness of thy religion, the humility of thy con- fession, and contrition of thy heart, the good works which thou hast done and shalt do for the love of our Lord Jesus Christ, be unto thee available for the remission of thy sins, the increase of desert and grace, and the reward of ever- lasting life. Amen." Wliat a deal of self- wrought stuff is here ; the merit of which, instead of the merit of Christ alone, is said to be available for the remission of sins ! And is it not the same with our half-Papist Protestants } Are there not multitudes of them who think that the merit of their church-going, and the strictness of their lives, and the merit of their prayers and alms, and other good works, will justify them before God, or, if they dai-e not trust whoUy to them, yet they hope Christ will supply what is in them deficient ? But this is mixing grace and works, which the scripture will not allow to stand together : for if works, wholly or in part, merit our justification, then there would be room for boasting, which God, m his way of justifying sinners by the righteousness of Christ, has absolutely excluded, that no flesh might glory in his presence ; Christ being made of God unto sinners all that they want ; even wisdom, righteousness, sanctification, and eternal redemption ; that, according as it is written. He that glorieth, let him glory in the Lord. Since, then, Christ has made an atonement for sin, and brought in everlasting righteousness, why will you glory in yourselves, rather than glory in the Lord ? Why will you trust in your own fancied righteousness, since nothing but pride could tempt you to glory in it? Your ignorance of Christ's righteousness hinders your seeing how infinitely perfect it is ; and your own self-sufficiency will not let you submit to be saved by it ; and therefore you go about to esta- bhsh your own righteousness. You may work for a time upon this plan, and think yourselves safe ; you may lull conscience asleep, and deceive yourselves, and deceive others with your fair outside; but the cheat cannot last long: God sees your hearts, and the corruption in them is naked and open to him, although you study to hide it from yourselves. He has declared of you, although you wiU not believe him, that you are not righteous : for there is none righteous in himself; no, not one. This is his sovereign decree. Oh that your consciences may submit to it, and seek for a righteousness which God will accept at his bar ! Dreadful will be the time, if you appear there without a complete and infinitely perfect righteousness. Such there is in Christ, and in none else ; and it is offered freely, even to you, ye self-righteous pharisees. You may receive the free gift of his righteousness, if you will renounce your own. And what is your own ? What merit can there be in these duties which are done out of pride, done in sin, and done in opposition to the word of God ? If you can reject all dependence upon tliese, the gospel offers to you freely the righteousness of Gocj 90 THE LAW AND THE GOSPEL. for your justification. Oh, that he may dispose you to accept of it, that, bein^ justified hy faith, you may have peace with God through Jesus Christ our Lord, and may live in the comfortable sense and enjoyment of this peace, until you re- ceive a crown of righteousness, which fadeth not away ! Grant this, holy Fa- ther, for the all-perfect righteousness' sake of thy beloved Son, Jesus Christ! to whom, with thee and the Holy Spirit, three persons in one Jehovah, be equal praise, and glory, and dominion, and power, in time and in eternity. Amen and Am^n. DISCOURSE vn. UPON THE RIGHT KNOWLEDGE OF GOD. And one of the scribes came, and having heard them reasoning together, and per- ceiving that he had answered them well, asked him. Which is the first command- ment of all ? And Jesus answered him, The first of all the commandments is. Hear, 0 Israel ; the Lord our God is one Lord : and thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength : this is the first commandment. And the second is like, namely this. Thou shall love thy neighbour as thyself. There is none other com- mandment greater than these. — Mark xii. 28 — 31. Our blessed Saviour had been disputing with the chief priests, and elders, and the scribes ; and, after he had silenced them, they left him and went their way. But they departed with enraged and malicious hearts, determined to take the first opportunity to destroy him ; and they sent certain of the pbarisees and of the Herodians to catch him in his words. These hypocrites pretended to believe him to be a faithful teacher of the way of God, and to come to him with no other \'iew than to desire his opinion upon a very difficult case ; namely, Whether it was lawful to give tribute unto Caesar, or not ? Our Lord solved this difficult question in a manner that astonished his very adversaries ; for he, knowing their wicked hearts, said unto them. Why tempt ye me ? Bring me a penny. And when they had brought it, he said. Whose image and superscription is tills upon it ? And they answered, Caesar's. Then, said he. Render therefore to Caesar the things that are Caesar's, and to God the things that are God's. As soon as he had silenced them, certain of the sadducees came with a case out of the law, which they thought he was not able to solve ; but he presently showed them, that their error arose from their ignorance of scripture; and he put them to silence. While he was confuting them with the authority of Moses, the pharisees were gathered together against him, and one of them, being a scribe, learned in the law, having heard him reasoning with the chief priests, then with the Herodians, and afterwards wth the sadducees, and perceiving that he had answered them well, was willing to try him with a question out of the law. The scribe asked him. Which is the first commandment of all ? And Jesus answered him. The first of all the commandments is, Hear, O Israel : the Lord our God is one Lord, and thou shalt love the Lord thy God, &c. And the scribe said unto him. Well, master, thou hast said the truth ; for there is one God, and there is none other but he ; and to love him with all the heart, and with aU the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, IS more than all whole burnt-offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom ot God. And no man after that durst ask him any question. In this passage we have the sum and substance of ^^tal and practical religion. The first and greatest commandment is the love of God, arising from the right knowledge of his essence and personality ; and the second is like unto it ; namely, the love of our neighbour, founded upon the true love of God. There is none other commandment greater than these ; for upon these two hang all the law and the prophets : and since these two are the greatest, they therefore deserve DISCOURSE vir. 91 our greatest attention. Our Lord demands it of us in the text. What he enjoins for the two greatest commandments we ought to esteem such, ard to study them most, and to practise them best. To that end, let us consider them caiefully ; and may his good Spirit open our understandings to comprehend them and dis- pose our hearts to love them, and give us grace and strength to practise them agreeably to his holy will ! The first commandment consists of two parts — the knowledge of God, and the love of ()od. The true knowledge of God is contained in these words : Hear, O Israel, the Lord our God is one Lord. And the nature and degree of love to God is thus described : Thou shalt love the Lord thy God with all thy heart, mind, soul, and strength. I shall confine myself at present to the first of these particulars, purposing, through divine assistance, to e.xplain and enforce what is laid do^vn in the text concerning the true knowledge of God, reserving the other parts of the text for some future opportunity. The first and chief point in our rehgious inquiries is, to discover what God is. This is the fundamental article, upon which all the rest depend. We must know the nature and personality of God before we can ser\-e and love him ; and therefore our blessed Saviour very properly places the knowledge of God before the love of him. We cannot love what we know nothing of Ignorance of God cannot possibly beget love of him. If there be very dark and confused ideas of him in the understanding, there cannot be much true love of him in the heart : for which reason the text determines and fixes the proper object of worship before it requires the love and ser\ace which is to be paid him. Our Lord begins with the knowledge of the true God, and does not purpose any thing new upon this point, but goes to the law and to the testimony. He cites a passage from Deut. vi. 4, in which the divine essence and personality are clearly stated : " Hear, O Israel : the Lord our God is one Lord." This is a command to the whole Israel of God, whether Jews or Gentiles, to hearken to what the Lord God says concern- ing himself. He calls to them, and requires them to hear him : " Hear, O Israel!" by which means it becomes a matter of duty; and we are indispensably bound to attend to this revelation of his will. He has not left us at liberty to think what we please about his essence and his personahty, because he has re- vealed what we are to beUeve about both. And it was necessary he should do this, because there is no religion ■without a God, and no true religion without the true God. How should we know what religious service to perform, if we were ignorant of the proper object of worship ? It being absolutely necessary that we should know God, the knowledge of him is therefore revealed, and settled, in the first part of the greatest commandment. We are not left to reasoning about the being of God from the light of nature, or from philosophy or metaphysics ; but the scripture has fixed our creed, and we must abide by it ; otherwise we cannot keep the following parts of the text : we cannot love God and our neighbour aright, unless we first know what God is. Since this is a material point in our present inquiry, and not thoroughly imderstood, I will endeavour to prove the necessity of settUng the proper object of worship, before the worship due to him can be paid. It is very certain, there can be no SeJvation without belief in God. An atheist cannot be saved. He that cometh to God must believe that he is ; but the atheist denies his very being, denies that God is, and thereby withdraws all allegiance from him. Now, if a man cannot be saved without believing in God, consequently he cannot be saved \vithout believing in the true God ; for a false God is no God at all ; it is a mere idol, a nothing in the world. Whoever pays his service and worship to this false god, is an idolater, and guilty of high treason against the supreme majesty of heaven. If any of you, who owe your allegiance to King George, were to go to Rome and pay it to the pretender ; in what hght would the law consider your proceeding ? Would not it try you for a capital offence, and, if found guilty, would not it deprive you of your fortune and life ? Tlie law of the most high God treats those who withdraw their allegiance from him in the same manner, having already passed sentence upon them, and decreed that idolaters shall not inherit the kingdom of Christ, and of God. Since then the tn;e object of worship must first be known before we can wor- ship him aright, how are we to come to the knowledge of him i This is the ne.v! 92 THE LAW AND THE GOSPEL. step in our present inquiry. And who shall determine this point for us ? Whnl authority shall we abide by ? Shall scripture or reason decide ? If scripture be judge, its determination is clear. What words can be plainer than these are ! "Canst thou by searching find out Godi Canst thou find out the Almighty unto perfection ? No. It is as high as heaven ; what canst thou do i deei)er than hell ; what canst thou know ? The measure thereof is longer than the earth, and broader than the sea," Job xi. 7,8,9; entirely out of the reach of our faculties. The reason of this is assigned in Matt. xi. 27 : " No man knoweth the Son but the Father ; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him :" no man, therefore, be he ever so wise and learned, knoweth God the Father, but by the revelation of his Son. And to this agree the words of the apostle, 1 Cor. i. 21 : " The world by wisdom knew not God." The world by such wisdom, as it could attain, was not able to dis- cover the true God. If these testimonies of holy writ be not suffered to determine the point, it is not because they are of doubtful interpretation (for words cannot speak plainer), but because you would have the matter tried before some other judge. Well, then, let us hear what reason says : but we will not hearken to its proud boast- ings of what it can discover : we will examine matter of fact, and inquire what it has discovered. Did reason ever find out God.' and did any reasoners ever find out the almighty to perfection ? Who were the men ? When, where, did they hve ? In the refined and enlightened ages of Greece ? Tell lis, ye disputers of this world, did your Aristotle, or any of his followers, with their subtle reasoning, attain to the knowledge of God ? It is an undoubted truth, that they did not. And did any of the other Greek philosophers succeed better in their inquiries ? No ; not one of them. Professing themselves to be wise, they became fools, and fell into gross idolatry along with the ignorant vulgar : for they changed the glory of tlie incorruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts, and creeping things. But if the Greeks failed, did not the learned Romans find out God ? No ; not one of them ever disco- vered what God was. The Roman philosophers, aided and assisted with all the discoveries of the Greeks, yet remained as ignorant of God as they had been. TuUy has left us a curious treatise upon the nature of the gods, in which he has demonstrated the apostle's proposition, that the world by wisdom knew not God; for in this volume there is not a conjecture or a hint about the nature of the true God. After the fruitless inquiries of such a genius, I need not bring any other arguments to prove that the Romans, with all their learning and refinement, knew not God. Their reason was not equal to the task. And wliere shall we find greater reasoners ? Did any man ever make a better use of his reasoning faculties than TuUy ? And yet, wth all his searching, he could not find out God. In these instances we see the utmost stretch of reason, and what it can discover. Indeed, it boasts great things, and pretends, by the help of metaphysics, to discover the secrets of the spiritual world ; but these are vain boastings. Matter of fact disproves them : for there was not one reasoner in Greece or Rome who discovered the true God. These men came the nearest to the truth, who erected an altar to the unknown God ; by which they held forth and exposed the weakness of human reason, since, in one of the most famous universities of the heathen world, the philosophers worshipped an unknown God. How weak and groundless, then, are the boastings of our modern unbehevers, who pretend to discover what God is by the mere dint of reason ! What have our Arians and deists discovered of him ? Do they know more of God than the philosophers did ? No. They have indeed greater helps, but by rejecting them their pride is greater, and their ignorance appears more manifest ; for they have left revelation, and have invented to themselves as empty an idol as any heathen philosopher ever worshipped. They rejected the Godhead of Christ, and of the Holy Spirit, and have imagined to themselves a god existing in one person, in- finitely extended, filling infinite space, and many other such like chimerical attri- butes. And this idol, this nothing in the world, is become the fashionable divinity of our times : but its worshippers are all traitors : every act of worship paid to ihis idol is high treason : for, by such act, men withdraw their allegiance from DISCOURSE VII. J)3 the true God, and pay it to what has no more divinity than stocks and stones. And ought not tlie servants of the most liigh God kindly to admonish their fel- low-creatures of their guilt, when they see them seduced by this dangerous heresy ? And if the watchmen give them not warning, will they not be par- takers ^vith them in their sins ? If we hold our peace, they will jjerish ; but their blood will God require at our hands. So that, as well for the sake of our own souls, as of theirs, we ought to speak plainly upon this subject, and bring it to a matter of self-examination. Let each of us put these questions to him- self : — Is it so, then, that there can be no true worship or love of God, unless it be paid to the true God ? Have I, then, the right object of worship for my God ? How was I brought to the knowledge of him ? for this is the best way to dis- cover the certainty of what, I think, I know of him. Did I find him out by the light of reason f And did metaphysics help me to find him out to perfection ? If I have taken this method, I have been deceiving myself ; for the world by its reason never found out God. Or was I brought to the knowledge of him in this way ? Was I con\inced of sin, and humbled under the sense of it ? and did I then find myself fallen from God, and cdienated from the life of God, so that I had no means of discovering his nature and perfections, but as revealed by his word and by his Spirit ? Did I read the word, and pray for the Holy Spirit to open and to explain it, that I might come to the knowledge of the only true God and of Jesus Christ, whom he hath sent } And am 1 still in this humble, teachable frame of mind, reading the word, and praying for the teachings of the Spirit of God ? — If this be your case, happy are ye. God has promised, and his word can- not be broken. Ask and ye shall have. Ask and ye shall have this great pro- mise of the new covenant fulfilled to you, Jer. x.xxi. 34 : " And they shall no more teach every man his neighbour, and every man his brother, saying. Know the Lord : for they shall all know me, from the least of them to the greatest of them, saith the Lord." He will teach you the knowledge of himself, and \vill mani- fest to you his essence and his personality. You shall know him as he has been pleased to reveal himself in the text, of which we have the whole of what is con- tained in the sacred volume ; for here he declares what his essence is ; he is one Jehovah ; and what the persons in this one Jehovah are ; they are Alehim. Je- hovah our Alehim is one Jehovah. This proposition is one of the deep things of God, which he hath revealed unto us by his Spirit, and which contains more than can be written in many volumes. Each word has a rich copiousness and explains to us many treasures of divine truth. May that Lord and God, in whom are laid up all the riches of grace and knowledge, open them to you at this time, that you may understand the will and mind of the Lord in his great and glorious name Jehovah. The word translated Lord, is, in the original, Jehovah ; which signifies a man- ner of existence peculiar and proper to the most high God. He is the only self- existent essence. AH other beings owe their existence to his will and pleasure, and depend on him for life and breath, and all things ; but he e.xists by a neces- sity of nature, and this necessary existence is the meaning of the word Jehovah. We cannot fully comprehend the idea conveyed by this word, because we are not acquainted with the manner of necessary existence. The wisest man upon earth cannot describe in what manner any material object exists ; for the atoms, of which bodies are composed, fall not under the observation of our senses. We know that gold differs from water ; but we are ignorant of their constituent par- ticles, which make them differ, so that we confessedly know not the manner of their existence ; and the plain reason is, gold and water do exist in a different manner, but our senses cannot discover how their particles or atoms differ. And since we know not the manner of the existence of the material bodies with which ourselves are conversant, how absurd would it be for any man to pretend to know the manner of the existence of a spiritual being ! How presumptuous, then, would it be for any man to imdertake to describe how Jehovah exists, and rashly to affirm that he e.xists in a manner which excludes all personality, while this very man does not know the manner of the existence of any one thing in the world. And yet every little philosopher, who has but just learned to reason upon the objects which are within his reach, pretends to reason about the nature and ni THE LAW AND THE GOSPEL. attributes of God ; and every ininute infidel undertakes to prove by meta- physics, and one of them, more proud and ignorant than the rest, thought he could prove a priori, that Jehovah exists in one person, although Jehovah him self declares he does not. If these men would attend to the meaning of the name Jehovah, it might correct some of their mistakes. It signifies necessary exist- ence. Now, from whence shall we form a perfect idea of this word ? We have no idea but from our senses, and there is no object within the reach of our senses, which exists by a necessity of nature. All these Jehovah had formed and made ; consequently they can only give us ideas of dependent e.xistence. There is but one Jehovah, the text says, and he exists in a manner, of which no other thing can give us a perfect idea ; and therefore we can have no reason to reject the account which God has given us of the manner of his existence ; but if we act consistently, we must receive and abide by the revealed account, which teaches us that Jehovah is the self-existent essence, and that this essence U one — one Jehovah ; but the Akhim, the persons in Jehovali, are three. Tiiere was no doubt in those ancient times about the personality : the scripture gfuards most the unity of the essence ; and, while it affirms the Father, Son, and Holy Spirit to be of the self-existent essence, it, at the same time, teaches us that these three are one — one in essence, but three in persons. The personality in Jehovah is described in the te.xt by the word Alehim, which is in the plural number, and ackuowleOged to be so by the Jews as well as Chris- tians ; and if they had not owned it, yet the sense of the passage wouki lead us to seek for a plural interpretation, because there was no need for a revelation to teach us that Jehovah, our one Alehim, is one Jehovah, which is no more than tliat one is one. But the word Alehim being plural, the Father, Son, and Holy Spirit, being Alehim, it was necessary to reveal to us the unity of the essence, and to teach us that these three persons were one Jehovah, and therefore, being of the self-existent essence, none is before or after other ; none is greater or less than another ; but the whole three persons are coeternal together, and coequal . Each of the persons is Jehovah. The Fatheris Jehovah, as we read Isa. Ixiv. 8 : " But now, O Jehovah, thou art our Father." The Son is Jehovah, Isa. xlv. 21. " Who hath declared this from ancient time ? Have not I Jehovah ? and there is no god else beside me ; a just God and a Saviour :" here the Son, our Saviour, is called Jehovah. And the Holy Spirit is Jehovah, Isaiah xi. 2 : " The Spirit Jehovah shall rest upon him, the Spirit of wisdom and imderstanding," &c. Each of the persons is called Alehim. The Father is so called, 1 Chron. xxix. 10: "And David said. Blessed be thou Jehovah, Alehim of Israel, our Father, for ever and ever." The Son is Alehim, Isaiah xlv. 21 : "There is no Alehim else beside me ; a just God and a Saviour." The Holy Spirit is Alehim, Exodus xxxi. 3 : " I have filled Bezaleel with the Spirit Alehim," not of the Alehim ; the Hebrew is with the Spirit Alehim ; so that the Spirit is the Alehim. These scriptures confinn the doctrine of the text ; namely, that Jehovah is one, and that, in the imity of Jehovah, there are three Alehim ; which word does not signify their manner of existence. Jehovah denotes that ; but it is a relative word, descriptive of the gracious offices of the eternal three in the economy of man's redemption. And neither the personality expressed by its being plural, nor its meaning, are retained by our translators in the singular word God. God IS no more the sense of Alehim, than goodness is. And if the translators could not find a proper word in our language, they should have given a definition of it in the first place they met with it in the Bible, and then have retained the Hebrew name ever afterwards. By their neglect, our people are kept in igno- rance of thi.s gracious name, under which Jehovah would have himself to be known. It belongs to the covenant of grace, and is descriptive of the acts and offices of the eternal three in the glorious plan of man's salvation, and it signifies the binding act of the covenant — the obligation entered into upon oath to fulfil it. ITiis is the sense of Aleh, the root from whence Alehim is derived ; and there is no other root from whence it can be derived without oflTering great violence to the estal)lished rules of the Hebrew tongue. The oath of God is often men- tioned in scripture, and the people's entering into it is beautifully described, Deut. x.\ix. 10, 11, 12: " Ye stand this day all of you before the Lord your DISCOURSE VII. 95 God ; your captains of your tribes, your elders, and your ofBcers, with all the II tn of Israel, your little ones, your wives, and thy stranger that is in thy cainp, from the hewer of thy wood unto the drawer of thy water ; that thou shouldest enter into covenant with the Lord thy God, and into his oath." God is hero said to have made an oath, emphatically styled his oath, because it was the oath of the covenant from whence the name Alehim is taken. If you ask, when was this covenant made by oatli, and by whom, and for what end ? The scripture answers those points very clearly. The covenant was made before the world began, as Titus i. 2 : " In hope of eternal hfe, which God, that cannot lie, promised before the world began." Was not this promise the oath of the covenant ? What else could it be f God, who cannot lie, promised before the world began, and foreordained, as 1 Peter i. 20, that Christ should be the Lamb, who should take away sin by the sacrifice of himself. This was foreordained by an eternal purpose, which he purposed in Christ Jesus our Lord, Eph. iii. 11. What is called, in the scripture, the purpose, promise, and foreordination of God, was the covenant of grace which was made before the world began ; yea, by an eternal purpose, and from which the divine persons who confirmed this covenant by an oath are called Alehim ; and as the covenant was made before the world began, they therefore took their name from it, and are described by it, before the creation, in the first chapter of Genesis. They had done some act before, from which this name was taken. Now it signifies to confirm any thing by oath ; therefore they had confirmed something by oath before the world began ; and what it was these scriptures determine, which speak of the purpose, counsel, promise, and foreordination of God made before all worlds, to bring many sons unto glory by Jesus Christ. Tlds was the design of the purpose, counsel, &c., and the persons who designed this are the three in Jehovah : for each of them is called Jehovah, and each of them is called Alehim, because each person in Jehovah had a distinct office in the economy of the covenant. The Father undertook to demand full satisfaction for sin ; there- fore he is called a jealous God and a consuming fire. Christ undertook to pay this satisfaction, and is therefore called God the Saviour ; and the Holy Spirit covenanted to apply and to render effectual the benefit of Christ's satisfaction to behevers, and therefore his constant name is Spirit, which word signifies the air that we breathe, on which our animal hfe depends, as our spiritual hfe does on his inspiration. Now, since the divine persons have entered into a covenant, and do sustain those distinct offices in it, and since our salvation depends upon the knowledge of these truths, was it not an act of infinite love and condescen- sion for the divine persons m Jehovah to take the gracious name of Alehim, and to reveal themselves to us, as persons bound by the obligation of an oath to carry the covenant of grace into e.xecution ? If you ask, what necessity there was for this oath ? It was necessary only on our parts, and it was an act of astonishing mercy, and will demand our ever- lasting tribute of praise, that God would vouchsafe to give convinced sinners such encouragement to hope for mercy, as to bind himself by two immutable things to save them. The apostle, Ileb. vi. 16, 17, 18, thus speaks of this wonderful instance of God's love : " An oath for confirmation is among men an end of all strife ; wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath ; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us." In this scripture the apostle describes the counsel, or the covenant of God to save sinners ; and this was confirmed by an oath ; and the reason of the oath was for the sake of the heirs of promise, that they might have two immu- table things to rest their ft ilh upon ; namely, the immutable counsel and the immutable oath of God ; and these ought to silence all doubts in the heirs of promise, because it is impossible that either of them should be broken. '1 hese authorities may suffice to determine the meaning of the divine name Alehim. It is expressive of the personality in Jehovah, and denotes what the I'alher, Son, and Holy Spirit, the three Alehim, have covenanted upon oath to do for the salvation of sinners. Alehim signifies the Trinity in covenant and particularly expresses the oath, which was the binding act of the covenant, and 96 THE LAW AND THE COSPEL. thereby it denotes the nio«t merciful relation in which divine love could manifest Itself; a relation productive of the richest blessings of time and of eternity. Jehovah is a name of majesty and greatness. Alehim is a name of grace and mercy. Jehovah expresses the self-existence of the Godhead, and the infinite difference between his manner of existing and that of his dependent creatures ; and after they had sinned, it was to them a name of terror : whereas Alehim expresses nothing but tender love and abundant mercy to returning sinners : for the covenant was made for such, and it was confirmed by an oath, that they might place their whole trust and confidence on what the Trinity had covenanted to do for them and for their salvation : for the Father, although he be the avenger of sm, yet has been satisfied with the obedience and sufferings of his coequal and coeternal Son, aud will be satisfied with all those who submit to be saved by his righteousness ; and the Holv Spirit will influence them to accept the righteousness of God for their justification, and he will work mightily in them to enable them to bring forth the fruitF- of righteousness, until he bring them safe to glory. — These are the mercies promised in the covenant of grace, and expressed by the divine name Alehim. How greatly, then, should thisi name encourage convinced sinners to come and ask the covenant nercies ? And what strong consolation does it give them, when they flee for rciuge to Jesus Christ, and to lay hold of the hope set before them in him ? P'rom what has been said, it appears that the first part of the commandment, relating to God, is the right knowledge of him ; and what we are required to believe concerning his essence and personaUty is described in these words : " Hear, O Israel ; Jehovah our Alehim is one Jehovah." Jehovah, the self- existent essence, who is our Alehim, our Trinity, bound by the oath of the covenant to save sinners, these three in covenant. Father, Son, and Holy Spirit, are not before nor after other, greater or less than another, but they are of one and the same self-existent essence; these three are one Jehovah; the holy, blessed, and glorious Trinity are one Jehovah. This, my brethren, is the doctrine of the text, which the Lord God himself calls upon you to hear : " Hear, O Israel." And have you heard him ? Have you received his account of the divine essence and personality ? If not, why do you reject it? Is not his command a law.> and are you not bound to beheve what the Lord has revealed concerning himself? Perhaps you think the revealed account is not established upon sufficient authority. This point does not come under consideration at present. We are only treating of the doctrine ; and what can you object against it, as it has been now stated ? Why, say some, I still think, after all that you have said, the doctrine is inconsistent ; for you are forced to maintain that three are one. Na)-, we maintain no such contradiction ; for the Trinity is not three and one in the Same respect, but three in person and one in essence. The air, which is reduced to atoms in the action of fire, and the light which comes from it, and the gross sj)irit of the air which feeds the fire — these three conditions of the air are one in essence ; and is it any contradiction to say, these three are one ? No, surely. Just so we speak of the essence as one, and of the persons in it as three. Supposing this to be a good illustration of the doctrine, yet still we cannot recei^'e it, say some, because it is unintelligible. What is unintelligible ? 'i'he proposition itself is plain : in the self-existent essence there are three persons. You cannot object to the difficiiUy of the terms, or of your forming a clear idea of what they convey. But you cannot conceive how there can be three persons in one essence. And is this the cause of your unbelief ? If you will not beheve the doctrine of the Trinity until you comprehend the manner of the dix-ine existence, consider how absurdly you act : for do you know how a spirit exists? So. And yet you believe the existence of an immortal spirit within you. Can you comprehend how an infinite Spirit exists ? No. You know not how your own spirit exists ; and yet, while you are confessedly ignorant of a finite object, you pretend to be so well acquainted with the mode and manner of existence of ail infinite Spirit, as to reject what is revealed in scripture concerning it. WTiether t is be not acting an absurd part, I leave it to yourselves to judge. Uvit still you cannot think the so ipture doctrine of the Trinity is rational il" you go to try it by reason, you forget that the world by reason knew not God. DISCOURSE VII. 97 It liiil not know him formerly in the learned ages of Greece and Rome. And if then, this enlightened age ha.s discovered how Jehovah exists, let our reasoning infidels demonstrate that he exists in such a manner as absolutely excludes all personality. But this they cannot demonstrate ; they know they cannot ; and yet they pretend the scripture doctrine of the Trinity is not rational, although they have no reason against it ; no good reason, however ; none that they dare publicly own. The cause of their unbehef must be ascribed chiefly to their sins. While they live in wilful sin, they cannot know God, because their minds are in total blindness, and will continue so, as long as they continue alienated from the hfe of God. They must be convinced of sin, and humbled under the sense of it, and sue for mercy, and receive it, and then they mil know the blessed Trinity is Jehovah : for no man knoweth the Son but the Father ; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal him by the teaching of his good Spirit. May he, who has the residue of the Spirit, send him to take away ignorance from all unbelievers, hardness of heart and contempt of his word, that they may be converted, and believe to the saving of their souls. But, besides these more open deniers of the doctrine, we have several of our own people who attend upon the ordinances of the church, and yet are ignorant of this fundamental doctrine. For their sakes we ought to insist upon it, and to explain it as taught in scripture, and in the liturgy of our church, with which the state of the doctrine, as now laid down, is perfectly consistent. The first of the thirty-nine articles treats of faith in the Holy Trinity, and says that in the unity of the Godhead there be three persons of one substance, power, and eternity — the Father, Son, and Holy Ghost : and the proper preface in the com- munion service for Trinity Sunday is more clear and determinate. " It is very meet and right that we should give thanks to thee, who art one God, one Lord ; not one only person, but three persons in one substance ; for that which we believe of the glory of the Father, the same we beheve of the Son, and of the Holy Ghost, without ANY DIFFERENCE or INEQUALITY." These are the testimonies of our church, and they are very full in confirmation of the doctrine which you have now heard. Consider them carefully, my brethren, and beg of God to enhghten your understandings with the knowledge of the truth. Oh that he may manifest it so clearly as that you may know the Father to be your reconciled Father, the Son to be your Almighty Saviour, and the Holy Spirit to be your counsellor and comforter, your strengthener and sanctifier unto the end ! Happy are they who thus know God, or rather are known of God. You, my Christian brethren, enjoy this liappiness ; for you know in whom you have believed. By faith you have come to God, beheving that he is Jehovah, the self-existent essence, and that he is a rewarder of them who diligently seek the mercies of the covenant, which was made by the blessed three in Jehovah, and which is expressed by the gracious name Alehim. You know Jehovah your Alehim, and thus you keep the first part of the great commandment of all — Hear, O Israel ; Jehovah our Alehim is one Jehovah. You believe in and worship Jehovah, one in essence and three in person. You are thankful for what is revealed concerning the personality and the merciful offices sustained by the divine ])ersons in the covenant of grace. With your hps and with your lives you are ready to show forth the thankfulness of your hearts, and to foDow me to the next part of my text, which treats of the love of Jehovah Alehim. But this I must reseiwe for the subject of another discourse, only desiring you at present to look up to that Lord and God of whom we have been speaking, and to beseech him to render useful what has been said to all of us. Oh that he would enable us all to make use of the words of our church upon the occasion, and \vitli the prayer of faith to say. Almighty and everlasting God, who has given unio us, thy servants, grace by tlie confession of a true faith to acknowledge the glory of the eternad Trinity, and in the power of the divine majesty to worship the Unity ; we beseech thee, that thou wouldest keep us steadfast in this faith, and evermore defend us from all adversities, who livest and reignest one God, world without end. Amen, II 98 THE LAW AND THE GOSPEL. DISCOURSE VHL UPON THK KIOHT LOVE OF THE LORD GOD. And one of the scribes came, and having heard them reasoning together, and per- ceiving that he had answered them well, asled him, JVhich is the first command- ment of all. And Jesus answered him. The first of all the commandments is. Hear, 0 Israel j the Lord our God is one Lord j and thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment ; and the second is like ; namely this, Thou shall love thy neighbour as thyself. There is none other commandment greater than these. — Mark xii. 28 — 31. Our blessed Saviour has delivered, in these words, four very important truths First, He teaches us the right knowledge of the Lord God. Secondly, The right love of him. Thirdly, The right love of our neighbour, arising from the right love of God; and Fourthly, The greatness of these commandments : there is none other com- mandment greater than these. The first of these particulars has been already treated of. It is contained in these words : Hear, O Israel ; Jehovah, our Alehim, is one Jehovah. There are three that have entered into covenant in heaven— Father, Son, and Holy Spirit ; and these three are one — three persons of one essence. This is the revealed account ; and this, my brethren, you are bound to receive, if you believe in God : for if you withdraw your allegiance from the three persons in one Jehovah, and pay it to an absolute God existing in one person, you are as guilty of idolatry as if you had twenty thousand gods. This is the case of every deist, who, by rejecting the scripture doctrine of the Trinity in unity, is in as bad a state as the atheist : for what is the dilTerence between him who has no God, and him who has a false God ? They are both without the true God in the world, both traitors against the majesty of Jehovah, and both have turned away their ears from hearing his laws. He has commanded them to believe in him as Jehovah Alehim, but they refuse to believe in him. The atheist says there is no Jehovah, and the fool upon record, the deist, hath said in his heart, there are no Alehim ; and how, then, can they escape his vengeance, since he has threatened, that they who only forget him shall be punished in everlasting fire ? " The wicked shall be turned into hell, and all the people that forget God." The crime is small to forget God, compared to theirs who deny his very being, or who refuse to worship him as the true God. In either case, they are guilty of high treason ; for the Lord God calls upon them to hearken to him. He is about to deliver the first and great commandment, and he requires his people to attend and to receive the law from his mouth — Hear, O Israel ! Israel signifies all the people of God, in whatever age or country they live, whether they be Jews or Gentiles. "Hear, O Israel; Jehovah, our Alehim, is one Jehovah." Jehovah is but one ; but Alehim is plural, more than one ; namely, the three in covenant — Father, Son, and Holy Spirit — who took this name because the covenant was confirmed by an oath for the sake of the heirs of promise, that they might have two immutable things to rest their faith upon. The right knowledge of God, il'.en, consists in beheving, that in Jehovah, the self-e.xistent essence, there are three coequal and coetemal persons, between whom there is no difference or inequality but what is made by the covenant of grace. ITieir names. Father, Son, and Holy Spirit, are not descriptive of their nature, but of their offices : they are not to teach us in what manner they exist in Jehovah ; but they are covenant names, belonging to the offices which the divine persons sustain in the covenant. The scripture does not use these names to teach us how the divine persons exist, but how they act ; how they stand related to the heirs of promise, and not what they are in themselves, as persons in Jehovah. This is a truth of great importance, which I have endeavoured to defend, both from the pulpit and from the press ; and particularly in a printed DISCOURSE VIII. 99 discourse upon the self-existence of Jesus Clirist. The true object of worship then, to whom our obedience and love are due, is Jehovah Alehim, according to what is said in the Creed : " the unity in Trinity and the Trinity in unity is to be worshipped." And is this, my brethren, the object of your worship ? Do you pay your allegiance to a God in one person, or to Jehovah in Trinity ? If you have not been determined to worship Jehovah Alehim, but have broken this first part of the great commandment of all, you cannot keep the other parts ; for the love of God depends upon the knowledge of God. How should you love the true God until you know him } But if you know him as he has been pleased to reveal himself to us in the text, as three persons in one essence, and are desirous of paying him that tribute of lo\ e which he requires, then you will gladly follow me to my second general head ; namely, to the consideration of the right love of the Lord God. And may he be present with us, while we are treating of his love ! Oh that he would send his good Spirit to stir up longings in their hearts, who have as yet no desire to love the Lord God ; to shed his love abroad in their hearts, who are hungering and thirsting for it ; and may both speaker and hearers find their lo\-e to God increase from what shall be said upon these words : " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." In discoursing upon which I shall First, Show the nature of the love here commanded. Secondly, I shall consider whether all men keep this commandment. Thirdly, If they do not, in what way the gospel directs us to attain the love of God ; and then, in order to stir us up to attain it, I will lay before you. Fourthly, Some of the exceeding great and precious promises to them who love God. First, The text treats of our love to the Lord God, requiring our love to arise from the knowledge of him. When the understanding perceives what he is, the heart ought to receive him for its chiefest good. As Jehovah, he is the fountain of all good ; he is the self-existent essence, through whose power and goodness all other beings exist, and therefore to him they all owe their tribute of love and obedience. As Jehovah Alehim, the Trinity in covenant, he has engaged to bestow upon his redeemed people every grace and every blessing which they stand in need of in time and in eternity, and on this account he has an undoubted claim to their allegiance. When they view him in this light, their hearts should be determined to love him ; and when they partake of the graces and blessings of the covenant, they ought to love him out of gratitude. The debt of gratitude is so immense, that they can never repay it, and therefore they are the more obhged to make every possible acknowledgment of their thankfulness They ought to love Jehovah their Alehim with aU their heart, with all their soul, with all their mind, and with all their strength : and yet, when they do love him in this perfect manner, they can only acknowledge the debt ; for they leave it still unpaid ; and it will be for ever unpaid, as to any return in kind that they can make. They can only love (and what less can they do than love ?) the Lord their God, for his infinitely rich blessings ; and this love he demands. As Jehovah, he has a right to demand it of all his creatures ; and as Alehim he may claim it of every one who partakes of the benefits of the covenant. They ought to love him " With all the heart." The heart is the seat of affection : all the affections be- long to the heart ; and the Lord God here claims them all : they are all to centre in him. He is to reign sole monarch of the heart ; and the affections are to be his willing subjects, loving him above all things, and in all things. Whatever any of them desire as good, they are to desire it out of love to God ; and they are not to give any object a place in their esteem, unless their love to it be a proof of their love and obedience to God. My son, says he, give me thy heart,— all thy heart, — and let me have no rival to share in thy affections. And as he thus de- mands the love of the immortal spirit within us, so does he, in the next words, claim the affections of the human frame : " Thou shalt love the Lord thy God " With all thy soul." The Hebrew word, here rendered soul, does not signify the immaterial and immortal spirit, but is generally used in scripture for the parti H 2 100 THE LAW AND THE GOSPEL. concerned in carrying on the circulation of the blood, and in which the appetites of the human frame are placed. These are to be regulated by the love of God, and they are all to be used in his ser\'ice. The heart, being the commanding and ruling faculty, ought to influence them at all times to act upon a principle of love to their infinitely kind Creator and Benefactor. Every desire and craving, every instinct and passion of the animal faculties, should be brought into such a cheer- ful subjection to the Lord God, that to do his will should be their delight. There should not be a motion or stirring of desire in any of the appetites but what took its rise from love ; for all the soul, the whole human frame, was to be governed and influenced by the perfect love of God. There should not be a desire in any one instinct or ai)petite but what sprang from divine love ; and when carried into act, and gratified, it ought to be invariably directed by the same principle. And the Lord God not only demands the service of all the aflfections of the immortal spirit, and of all the appetites of the human frame, but the text goes on to claim the service of all the rational faculties ; for that is the sense of the Greek word, which is rendered " With p11 thy mmd." It denotes that power of the mind whereby it deduces one thing froia another : it is what the logicians call discursus, or the art of rea- soning. The mind ha^ang before rsceived ideas by simple apprehension, and formed a judgment of them, is then enabled to reason upon them ; and this faculty of reasoning is here meant : so that every thing which the mind can rea- son upon ought to lead it up to God, and to increase its love to God. Reason, with all its powers, should be under the influence of divine love. And thus the Lord God expects us to keep the first and great commandment : he requires all the aflfections of body, soul, and spirit, and all the reasoning faculties to be inva- riably fixed upon him ; and he would not only have them to be influenced by his love, but he would also have each of them to exert his whole strength in mani- festing their love in him : " And with all thy strength." Tlie love of God must be perfect in kind, in de- gree, in duration. Whatever strength there is in man, di\ine love should have the command of it, and the continual use of it. All the powers of soul and body, and of all their faculties, should be directed in every thought, and word, and work, by the love of God ; and there should be no abating of their vigour in any respect ; but they should be continually carried out with their whole strength into grateful acts of love and obedience. This is the nature of the love required in the text ; and it is required by the Lord God, to whom we are aU under infinite obligations, and whom we are bound, by innumerable ties, to love wth all the affections of the immortal spirit, and of the human frame, with all our reasoning faculties, and mth all our strength. This is the first and great commandment ; and whoever keeps it in this perfect manner, fulfils the law of the first table. He cannot have any other God as an object of love or worship, neither can he set up any false worship, nor dishonour the divine name, by taking it in vain, nor forget the time appointed for enjoying commimion with his God. How can he break any of these commands while'the love of God reigns in his heart and commands all his affections .> But if he breaks any one of them, does he not thereby withdraw his love and ser\-ice from God ? And if this be done only once, he has not kept the first and great commandment, but is become a transgressor of the law, and hable to suffer the punishment due to his transgression. Here, then, there arises an important qiiestion, in which you are all nearly con- cerned ; and every one of you should ask his OM-n heart. Have I kejjt this first and great commandment ? The Lord God has an undoubted right to this tri- bute of perfect love : have I paid it him ? Whether you have or not shall be now inquired under my Second general head : — and it was proposed to consider, whether all men kept this commandment. Let us examine these two faithful witnesses upon the point — scripture and matter of fact ; and by their concurrent testimony let the truth be established. Look around you, my brethren, and see « hat men's affections appear to be most set upon. What are they coveting mth all their hearts, wishing for with all their DISCOURSE VIII 101 souls, and pursviinff with aU their strength, and in the enjoyment of what do they account themselves happy ? Is God in all their thoughts? Is he the chief ob- ject of their love, and the great end of all their pursuits ? Is gratitude to him the ruling principle of their hves ? and do they think themselves most happy when they love him most and serve him best ? A very little acquaintance with man- kind vnH soon convince you that God does not reign in their hearts, although his liands ha\-e made them and fashioned them, and their life and breath, and aU things come from his bounty, and the use of them depends upon his good plea- sure. They have forgotten all his benefits, and turned traitor to their sovereign Lord. They have taken up arms, and have entered into rebelUon against his lawful government. They have enlisted freely in the service of sin, to fight under the banner of Satan. Their love to sin has drawn them into this unnatural re- bellion, and their strong attachment to its pleasures has made them reject the happiness which God ofl'ers them. While they are at war with him, he publishes an act of grace, and out of his infinite mercy declares his willingness to forgive them, if they will throw down their arms : but they refuse to receive his free pardon, being not only lovers of pleasure more than lovers of God, but also such desperate lovers of pleasure, that they are haters of God. They hate him for de- nying them the sweet enjoyment of their beloved sins ; and they hate him the more for threatening to punish them. And this hatred shows itself openly by their hating his will, his ordinances, his people ; yea, by their hating every thing that God loves. Well might the prophet say. Lord, what is man ? What is he indeed ! What a most wonderful creature is he, that he should not be afraid to fight against the Almighty, and that he should dare to hate an infinitely perfect God ! Oh, surely he is fallen ! fallen greatly from his higher state, since he is such a monster of in- gratitude as to hate his best friend and benefactor, even the God who gave him those very faculties of body and soul, and who continues the use of them, al- though he makes them the instruments and weapons of rebellion, and with them opposes God's lawful sovereignty over him. But, perhaps, some will ask. What ! are aU men haters of God ? Yes ; in their natural state every one of them hates him : and this may be demonstrated from their love of what God hates. All have sinned ; and what can tempt them aU to . sin, but the love of it ? All men love the world, and place their affections upon the things of it : how could this be, if their hearts were placed upon God, and their affections upon the things of God ? If they loved the God of infinite purity, they could not at the same time love the world that Ueth in wickedness ; because this is setting up their wiU in opposition to his holy will, in which all enmity con- sists. " If any man love the world, the love of the Father is not in him." These two kinds of love cannot be in the same heart ; they are at irreconcilable enmity ; and yet the love of the world is in the hearts of all natural men : they are turned from the love of God to the love of e\'il. The heart of the sons of men is fully set in them to do evil. So says our ninth article : " Fallen man is of his own na- ture inclined to evil ;" his inclinations are turned from the love of God to the love of evil ; yea, so entirely turned, that the imaginations of the thoughts of his heart are not set upon God, but are set upon evil, and that continually. And this love of evil is deeply rooted in the very nature and frame of man, and has gotten such entire possession of him, that it has made him hate God. This hatred chiefly shows itself by its ojiposition to the wiU of God, which is, in fact, opposition to, and hatred of, the person of God ; according to what is wiitten by the prophet : " Ye that love the Lord, hate evil," Psalm xcvii. 10. To which agree the words of our Lord, " If ye love me, keep my commandments ;" show your love to me by your love and obedience to my will. Does any natural man show his love in this way ? No. His heart is in another interest. He hates the commandments of God ; therefore he hates God. There appears a settled fixed hatred in him to the divine ordinances. How little does he read or know of the word of God ! Many large volumes he has perused, many novels and play-books he has treasured up in his memory ; but the sacred volume, in which God has revealed all the treasures of wisdom and knowledge, is neglected. How many are there of us ivho never rtad the Bible through in our lives ! whereas, if we loved God, we 102 THE LAW AND THE GOSPEL. should certainly read the sweet volume of his grace and love with care and dili- gence, and should be meditating in it day and night. No reading would be so pleasant, as none would be more improving : but the devil's book is far more pe- rused than God's. We hear of very few parties that meet together to read the scriptures : thank God, there are some \ but thousands meet together in this city every evening to study the devil's book. How can these persons love the Lord God with all their hearts, since they hate his revealed will, and can spend three or four, or more, hours every day at a most stupid diversion, and at which God is not in all their thoughts ? And as the natural man hates the word, so he hates prayer : it is a vast burden to him. If you propose to him to be of a party, who are going to spend an hour this evening in prayer, you \vill soon see he has no re- lish to the duty. He will try to get himself e.xcused, if he can ; and if he cannot, it will be to him a most miserable, long, dull hour ; and he will be very glad when it is over. The reason is, he has no communion with God, and therefore does not love to converse with him. The things of time and sense please him more than the things of God ; yea, so much more, as to render tedious and hateful all the exercises and ordinances of rehgion. The very table of the Lord is not pleasant to him. God has been pleased to prepare a rich feast for his people ; but the na- tural man has no appetite for it. He has no faith to live upon Christ's broken body, and blood shed ; and therefore, perhaps, never was at the Lord's table in his life, unless for some prudential reasons, to please some relations, or to qua- lify for some good place. And as to the Lord's house, he never goes there but out of form and custom. If he is to see some favourite new play or entertain- ment, he goes mth very exalted spirits to the devil's house ; but coming to church is a burden ; and when he is there, the service is quite tiresome. He wishes it was over, and the dull sermon was ended. The Lord's day has nothing pleasing to engage his heart. It breaks in upon his business and pleasures, and is the most stupid day in the whole week. If he be a polite man, and of a plentiful fortune, he will show how wearied he is with the di\nne appointment of this portion of time, by his manner of spending it. The day being got over as well as he can, in visiting and company, he thinks the evening may be spent at an innocent game of cards, or at a concert of music. Can these people love God, who thus demonstrate their enmity to his will and to his ordi- nances ? And if any one reprove them, they will soon express their enmity against him, and will make him feel it too, if they have it in their power. How dwelleth the love of God in such persons ? Can love beget hatred ? If you love any person, will you do every thing which you know he hates } Cer- tainly this is the way in which hatred shows itself ; and therefore, since all men love sin, which God hateth, and love the world and the pleasures and enjoyments of it, and neglect and hate the divine ordinances, it is e\-ident that the love of God is not in them. This may be the case of the baser sort of men, some may say, but not of the more civiHzed and polite. Yes, it is the case of aU ahke. Human learning does not bring men to the knowledge of God, nor politeness to the love of him. What people were more learned and polite than the Romans ? and yet they were " haters of God," Rom. i. 30. They had attained to the highest refine- ment of classical learning, and nevertheless they continued to hate the true God. They were very polite and civihzed in their manners to one another, but in their religion no nation was ever more rude and barbarous. Their city was full of idols, and yet they were without God in the world ; for his person they rejected bv their idolatry, and his most adorable attributes and perfec- tions they hated. But some may ask. Is there no difference between us, who are born in a Christian country, and others, who have no knowledge of Christ ? No ; none but what is made by grace. You have many outward privileges in a Christian country ; but you do not therefore partake of the love of God ; because you partake of these privileges. Is not this matter of fact ? Is there not as much love of the world, of riches, pleasures, and honours among nominal Christians, as among Jews or heathens ? For in what does a nominal Christian differ from a heathen, but in name ? He has, indeed, some outward pri\'ileges, but DISCOURSE VIII. 103 ■ tliese cannot of themselves change the inward frame and temper of his mind ; because they operate, not mechanically or physically, but by the divine influ- ence upon them ; and where this is not present, although Paul should plant, and Apollos should water, yet there would be no increase either of the know- ledge or of the love of God. Does this state of the case offend you, my brethren, because it gives you such mean ideas of human nature ? Nay, be not offended at what scripture plainly teaches, and experience demonstrates. Rather search your own hearts, and see whether there be not in you a settled hatred of God. If you examine yourselves by the rule laid down in the text, and if conscience does its duty, vou will own yourselves to be guilty of the breach of the first and great com- mandment. But whether you own it or not, it is an infallible truth. As cer- tainly as God hates sin, so certainly does the unpardoned sinner hate God • for he that loves sin cannot love God. AVhile he hates the mind and will of God, how can he possibly love the person of God ? And such haters of God have we all been. We have all loved sin, which is direct enmity against his sovereign will. We have all committed sin, which is open rebellion against his government. Could we have acted in this manner if the love of God had been perfected in us ? No, surely. The love of God would never have led us to break his holy laM's, to insult his authority, and to provoke his justice ; for hereby the wrath of God abideth upon us ; and did we indeed love him, how could we bear to be under his wrath, or how could we think of its abiding upon us for ever and ever ? These are undoubted proofs of our hav- ing failed in our love to God. We have all broken the first and great com- mandment, and are thereby become transgressors of the law. We are all sub- ject to the pains and penalties threatened to transgression, and are unable to do any thing to deliver ourselves. This is our guilty and helpless state. My brethren, are you convinced of it ? This conviction is absolutely necessary : for you can never be brought to love God until you have been made tho- roughly sensible that by nature you were haters of God. When the Holy Spirit begins to turn your hearts from sin to righteousness, the first step he takes is to convince you of your former hatred to God and to his will. Under a sense of this, he humbles you, and makes you pray to God for the disco- very of his love. Finding yourselves miserable without it, you will earnestly ask it of him who has it to give. But these points come now in order to be considered under my Third head — Under which I purposed to explain in what way the gospel directs us to attain the love of God. One great design of Christianity was to reform our love, by bringing it back to its proper object, and by fixing it there. By sin we had withdrawn our hearts from God, and placed them upon the things of time and sense ; whereby we had not only fallen into a state of guilt, but if we had continued in it, we could not have been happy, no, not in heaven, because we cannot be happy in what we hate. Our hatred would turn heaven itself into a place of torment. Christianity was the gracious contrivance of God, by which we might be brought to love what would make us really and eternally happy ; and this it does by raising our affections from the love of the creature to the love of God. It begms this work by convincing us that we have failed in all the duties of the first table, and have broken the great commandment of love, which includes them all. He that is never convinced of this will never see his want of divine love, and therefore wiU never ask it. Have you, then, been convinced, my brethren, from what has been said, that in your natural state you neither do love God, nor can love him by any means in your own power ? If you are not con- vmced, what I am going to offer will be of no service to you ; because it is in vain to show you how to attain the love of God, if you see not the necessity of attaining it. May the God of love himself com'ince you of this necessitj", and help you to follow me with profit in this consideration of the several steps by which the gospel directs sinners to the love of God, and these are three. The First, Is a lively sense and conviction of their want of the love of God ; Secondly, A clear discovery of what Christ did to manifest the love of the Father, and to reconcile sinners to him ; and, 104 THE LAW AND THE GOSPEL. 'riiirdly. The work of the Holy Spirit in bringing tliem to the knowledge and experience of the love of God. The first step towards the attainment of di^ane love, is a lively sense of the want of it. The Holy Spirit convinces the sinner of his guilt for having with- drawn his love and obedience from the Lord God, and for having thereby robbed him of his due honour and service. ITie sinner upon this feels what it is to have provoked an almighty God, and in his guilty conscience he has fearful apprelien- sions of God's anger, and of abiding under his wrath. He finds he should have grovelled on in the sinful love of the creature, if the Holy Spirit had not thus convinced him of his guilt, and made him feel his misery. He now sees he has broken all the first table, and is become a transgressor of the law, and therefore is stirred up in earnest to seek for the sense of God's pardoning love. This is the Lord's way, in which he brings him to know himself and to e.tpe- rience the emptiness of all creature love ; and thus he puts him upon seeking happiness in God. My brethren, have you been made sensible of your want of it ? and are you seeking it in him ? If you are, you have great reason to be thankful ; for you have already some tokens of his love. He has put it into your hearts to seek his favour. May he draw you by the cords of his love until you have a clear discovery of what Christ did to manifest the love of the Father, and to reconcile sinners to him ; which is the second step towards the attainment of divine love. We could never have attained it by any means in our o^vn power, and no mere creature could have attained it for us ; because, before the Father would mani- fest his love to us, he would have all the demands of his law and justice fully answered. While the broken law stood out against us, and justice was concerned to see its pains and penalties inflicted, we coiUd have no peace with God. But Christ undertook the work of reconciliation, by doing all that his law required, and by suffering all that his justice demanded, and thereby making a fuU atone- ment for our sins. The law he fully satisfied by his infinitely perfect obedience ; for by it he magnified the law, and made it honourable, insomuch, that " by the obedience of one, many shall be made righteous," to make them righteous before God, otherwise Christ obeyed in vain. Justice he fully satisfied by his infinitely meritorious sufferings. It was decreed, that without shedding of blood there should be no remission ; but it was not possible that the blood of bulls and of goats should obtain remission ; wherefore, when he cometh into the world, he saith to his Father, Sacrifice and offering thou wouldst not, but a body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure ; then said I, Lo, I come to do thy will, O God, by making myself an offering for sin. This was the Father's wiU. He accepted the sufferings of the just for the unjust ; and when the holy Lamb, through the eternal Spirit, offered himself without spot to God, he was an offering and a sacrifice to God for a sweet smelling savour. The Father is well pleased with him, and is also well pleased with them, who have redemption through his blood, even the forgiveness of sins. For the prophet, speaking of them, says. Psalm l.xxxv. 2, 3, " Thou hast forgiven the iniquity of thy people ; thou hast covered aU their sin. Selah. Thou hast taken away all thy wrath ; thou hast turned thyself from the fierceness of thine anger." This is the character of God in Christ. His wrath is turned away from his people. For what reason ? Are they not sinners even as others Yes ; but he is well pleased with them for Christ's righteousness' sake, through whom he has forgiven their iniquity, and has covered all their sin. When the sinner, convinced of his want of divine love, is thus satisfied that Christ has paid the fuU price to obtain it, having answered all the demands of law and justice, and that sinners may now be brought nigh to a reconciled Father, and may taste and see how gracious he is, then he waits for this blessing, which is the gift of the Holy Spirit. It is his work and office to bring convinced sinners to the knowledge and experience of the love of God : and this is the third par- ticular I was to treat of. The Holy Spirit directs the hearts of awakened and convinced sinners to the love of God in this way and method. He makes them sensible of their wants, and then shows them where they have a supj)ly. He gi\'es them evidence to DISCOURSE VIII. 105 believe the all-sufficiency of Christ, whose obedience and sufferings were divine and infinitely meritorious, and made a full and perfect satisfaction for sin. God the Father accepted them as such ; and, since his justice was well pleased and satisfied with them, the sinner thinks he may be satisfied with them also : for as there is no objection against them in the court of heaven, so there ought to be none in the court of his conscience, llien the Holy Spirit enables him to put forth an act of faith, and to rely upon Christ as a tried foundation. He casts himself upon Christ's power to save, believing him to be Jehovah, the Lord God Almighty ; and, hearing and reading the gracious promises of Christ's readiness to save all that come to him, he sees there is no reason for him to doubt either of Christ's power, or of Christ's love, to fulfil his promises : upon which he is enabled thus to address the Lord Christ : O almighty and most merciful Saviour, in whom the Father is reconciled to returning sinners ; thou hast the residue of the Spirit with thee, by whom they may be reconciled to God : I bless thee, I praise thee, and glorify thee, for the inestimable gift of thy good Spirit, by whom I have been enabled to rest upon thy promises, and to rely upon thy faithfulness to fulfil them, even to me, a miserable, heljiless sinner. O Lord, strengthen my faith by the grace of the same Spirit ; that it may work by love, but having still more clear evidence of the Father's being reconciled to me, I may love him with all my heart and with all my soul. With such actings of faith in prayer, God is well pleased ; for they are the breathings of his own Spirit in the believer's heart; and he will answer them. He strengthens faith, and increases love, according to what is written, Rom. v. 5 : " The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." The Holy Spirit is given to the behever, to bear witness with his Spirit that he is a child of God : and when the word of God and the Spirit of God thus bear their joint testimony to his being beloved of the Father for Christ's sake, then he is rooted and grounded in love, and is disposed, and mightily strengthened in the inner man, to perform every work and labour of love. Thus the gospel represents the whole Trinity as concerned in directing the sinner's heart into the love of God. The Father forgives all his oflfences through the atonement of his beloved Son, who did and suffered all that was required by law and justice ; and the Holy Spirit disposes the sinner to be reconciled to God, and to believe in his word ; and then gives them faith to apply the promises to himself, and to love God, who first loved him. Our love to him arises from the evidence we have of his love to us ; for without this evidence an awakened sin- ner cannot love God. While he looks upon God as the just avenger of his sins, it is impossible that he should love him ; and so long as guilt remains in his conscience, he cannot but fear and dread the justice of the Almighty, and these terrors will entirely shut out all love ; for it is against nature to love pain : and how, then, can the awakened sinner love that offended God, who is to inflict it upon him ? He cannot love him, until he has some sense of God's pardoning love, and of his interest in the covenant of grace. The text declares this truth : " Thou shalt love the Lord thy God," thy covenant God, not an absolute God, such as the deists worship, but a God related to thee in the covenant of grace. Thy God is a relative term, implying the relation which God stood in to the behever, and which is here expressed by the word Alehim — thy Alehim. The Trinity, bound in covenant to redeem man, are thine, and stand related to thee in all their covenant offices : the Father is thy Father, the Son is thy Saviour, the Holy Spirit is thy counsellor, guide, sanctifier, and strengthener : aU the graces and blessings of the covenant are thine, in time and eternity ; therefore thou shalt love Jehovah thy Aleheim for these inestimable mercies, with all thy heart and mind, and soul and strength. My brethren, is this your experience ? You were once haters of God : have you been brought to love him, and do you know him to be your reconciled Father ? The gospel has revealed no other way of attaining his love, but seeking it through Christ, and recei\'ing it by the grace of his Spirit. Have you, then, sought and received it in this way ? If you have, you will gladly follow me to my 1U6 THE LAW AND THE GOSPEL. Fourth general head ; which was to treat of the promises made to tliem who loved God. These promises are exceeding great, and exceeding precious, con- taining every covenant-blessing of grace and glory. The Lord has engaged to preserve them that love him, Psalm cxlv. 20, and to keep covenant and mercy with them that love him, Deut. vii. 9 ; yea, they that love the Lord shall be like the sun, when he goeth forth in his might. Judges v. 31 ; nothing shall stop their course ; afflictions, bickness, temptations, all manner of trials, shall help them forward ; for all things shall work together for good to them that love God, Rom. viii. 28. But it is impossible to describe the great things which God hath prepared for them that love him. If a man love me, says Christ, he will keep my words, and my Father will love him, and we will come and make our abode with him, John xiv. 23. This fellowship with the Father and the Son, by the bond of the Spirit, is the greatest happiness which can be enjoyed, next to the crown of life, which God hath promised to them who love him, James i. 12, and who shall be for ever happy in the enjoyment of his love. Are not these promises exceeding great and precious ? And on whom, my brethren, can you place your affections, who has any such promises to make you ? Can the world bid so high for your hearts ? Are its pleasures worthy to be compared with the pleasures laid up at God's right hand for evermore ? Are its honours and riches hke the honour and riches which come from God } What can sin offer you — what can Satan purpose — what can the flesh covet — that can be put in competition with the blessedness which God has promised to them who love him ? If they promise more than God, they are liars ; and if you trust them, you will be deceived. But God's promises are like himself, unchangeable. He is faithful and just to fulfil them ; and he does fulfil them daily : his people are witnesses for him ; they declare, that not one thing hath failed of all the good things which the Lord hath promised in his word to them that love him. All are come to pass unto them, and not one thing hath failed thereof. Oh, that you were all his witnesses, and knew the happiness of his love ! May he shed it abroad in all your hearts for his mercies' sake, and enrich you with the blessings of his love in time and in eternity 1 Ha\'ing considered the nature of the first and great commandment, it behoves us to apply what has been spoken, and make it useful to ourselves. My brethren, have you found any use in it ? Are your hearts placed upon the Lord God ? Is he the reigning object of your aflections } How were you brought to love him ? Did yon ever find yourselves miserable because )'ou were at enmity with him ? And did you seek the Father's love through Christ, as the effect of his obedience and sufferings, hoping that the Father was your Father for the righteousness' sake of his beloved Son? And did you continue in this way, seeking, until you received the faith which worketh by love ? If this be your experience, bless God for this unspeakable gift. It becometh you well to be thankful. Praise him with your lips. Praise him with your lives, and give him every testimony of your love, which he requires ; especially give him your hearts, and let him reign in them. There let Christ set up his kingdom, and by his sovereign power sub- due your enemies and his ; for, when Christ dwells in your hearts by faith, ve shall then be rooted and grounded in love, and shall be strengthened with might in the inner man to do his and to suffer it. Then your constant language will be. Who shall separate us from the love of Christ ? Shall any trouble, because painful Shall any temptation, because strong ? Shall any duty, because hard ? Nay, in all these things we are more than conquerors through him that loved us. Are there any of you, my brethren, who are not thus rejoicing in the love of God, but ai e wishing and desiring to be in this happy state ? From whence arise your desires ? Do they come from the conviction of your sin and misery ? Do you feel the enmity of your wills, and the rebellion of your hearts against God ? and do you therefore wish that, although you are now enemies, yet you may be reconciled to God by the death of his Son ? Have not you been trying to do something in part to make a reconciliation with God ? And what was the event ? Have not all your attempts failed and ha\ e not you been brought to see the insufficiency of your works to make your peace with God ? .\nd did DISCOURSE VIII. 107 the sense of this send you, as helpless sinners, to the throne of ffrace, entreating tlie Lord Christ to be your peace, and to make both one ? Is this your expe- rience ? If it be, thus far you have been directed aright into the love of God. But who brought you thus far ? Is it not he who is to carry on, and to give you the blessing for which you wait. It is the Holy Spirit who lias convinced you of your guilt and misery in turning your hearts from God, and who has disposed you to seek his love, and who is also to shed it abroad in your hearts. And this he will do, by giving you the faith which worketh by love. He will enable you to trust God's faithful word, which cannot be broken, and to rely upon his unchangeable promises, which cannot possibly fail of being fulfilled to every one who comes and sues for mercy and favour through the righteousness of the Lord Christ. Thus he will give you power to put forth and to act faith, and to apply the promises to yourselves, whereby he will bring you to see that Christ loved you, and gave himself for you, which will produce love in your hearts, and the fruits of love in your lives. Wait, then, upon him for this blessing. Wait under the word, hoping and praying that he would make it the means of working faith in your hearts : and when it is given unto you to believe in the name of the only begotten Son of God, then he will fulfil the work of faith with power ; he will support the patience of hope, and he will carry on the labour of love even unto the end. Perhaps there may be some persons here, who have no desire to love Gpd. They have given up their hearts to other objects, and are pleased with their choice. Oh ye sons of men ! how long will ye thus idoUze the sinful creature, and rebel against the almighty Creator > How long will ye love vanity, and seek after happiness in the ways of sin ? Can these things make you happier than God can ? Nay, know ye not, that at the end of your fancied pleasures there is real misery for evermore ? And are you making a good bargain ? Is it worth your while to give up all hopes of heaven and glory for the sake of some present joys? And what are they ? Are they solid and lasting ? and do they make you happy through life ? Have you no uneasy sensations when you are sometimes alone, or when you are visited with sickness ? Does not a troublesome thought then intrude, " What will become of me, if I should die? If I were to be in heaven, I could not be happy ; because I love nothing that is there. I have no love for God, nor for his will, nor for his people. I find no pleasure in praising God here. How then could I rejoice in singing his praises hereafter ? " If ever your mind has been led to such reflections, how did you get rid of them ? Did you try to drive them away by company or diversions ? And you succeeded ; the melancholy fit wore oflT ; and you thought it a great blessing you were easy again. This single instance is sufficient to demonstrate that you are not happy; and, indeed, it is impossible that you should be so. While your heart is turned from God, it is set upon sin, and sin has no happiness to give. Its promises are all lies, and its enjoyments are all delusions ; for it undertakes to make you happy in that to which the Almighty has threatened eternal misery, and the practice of which will bring this misery upon you. Men and brethren ! are not these things so ? And why, then, will you set your love upon sin ? Can it make you perfectly happy ? Deal fairly with yourselves. Are you as happy as you would wish to be ? You know you are not. I appeal to your own hearts. But if any of you are so desperately deluded as to wish for no other happiness than what the pleasures of sin can give you, yet did you ever consider what would be the end of this delusion ? Oh think upon that ; and may the sense of it open your eyes ; for surely you are acting a most unnatural and wicked part, to choose eternal misery rather than part with some sinful pleasure. May the God of all grace convince you of your want of his love, and bring you to know and expe- rience the happiness of it ! and oh that he may now put it into your hearts to pray for it ! May he, the Lord and giver of every good gift, bless what has been now spoken, and render it the means of increasing his love in the hearts of all this congregation ! May he pardon our imperfect manner of thinking and speaking of his divine and infinite love ; and may he shed it abroad abundantly in all our hearts ! Oh that he would send us away inflamed with his love, and lOR THE LAW AND THE GOSPEL. would give us grace to walk in love, continually evidencing our unfeigned love to him by our love to his commandments ! Grant us these our requests, most holy Father, for the sake of Jesus Christ, our Lord ; to whom with thee, and the eternal Spirit, three coequal and coeternal persons in one Jehovah, we ascribe the kingdom, and the power, and the glory, now and for ever. Amen. DISCOURSE IX. UPON THE RIGHT LOVE OF OUR NEIGHBOUR. And one of the scribes came, and having heard them reasoning together, and per- ceiving that he had answered them well, asked him, Bliich is the first command- ment of all ? And Jesus answered him, The first of all the commandments is. Hear, O Israel j the Lord our God is one Lord .- and thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like : namely this. Thou shalt love thy neighbour as thyself. There is none other com- mandment greater than these. — Mark xii. 28 — 31. In these words our blessed Saviour has given us the sum and substance of all practical religion. He has reduced it to two short rules, which are yet so full and copious, that they comprehend all the law and the pronhets. The whole scrip- ture was to lead us to the right knowledge of the Lord God, that we might pay him the love and obedience which are his due, and might love our neighbour as ourselves. I have already discoursed of the two parts of the first commandment, and have endeavoured to explain and to enforce the right knowledge and the right love of the Lord God ; and I come now to the second commandment, which is contained in these words of the te.Yt ; " And the second is like, namely this : Thou .shalt love thy neighbour as thyself." The second is like unto the first, because it treats of the same subject, is enforced by the same au- thority, and is enacted for the same wise and gracious purposes ; and the second is further like, because it arises and branches out of the first ; since, if any man has the true love of God in his heart, it wiU evidence and prove itself to be there, by enabUng him to love his neighbour as himself. The right love of our neighbour is the fruit and effect of our love of God, and can spring from no other root, especially in the perfect degree here required — Thou shalt love thy neighbour as thyself. This is an abridgment of the whole moral law, and comprehends all the duties of the second table. As he who loves God keeps the first table, so he, wlio loves his neighbour as himself, keeps the second. May the Lord inchne all our hearts to keep it ; and may his good Spirit render useful and profitable what shall be said, first, Concerning the inseparable conne.vion between the two command- ments— the love of God and the love of our neighbour. Secondly, Concerning the nature and extent of the second commandment — Thou shalt love thy neighbour as thyself. Thirdly, Concerning the scripture method of enabling us to keep this com- mandment. And then. Fourthly, I shall make some practical obser\'ations upon these particulars As the first of these points, I lay this down for an erident tnith j that the man can have no real love for his neighbour who has not first the love of God in his heart ; such a true experimental sense of God's love to him in Christ Jesus, as was treated of in the last discourse ; for the love of our neighbour stands upon the love of God : it has no other foundation. Build it upon what you please but this, you will find nothing else strong enough to act ag;iinst the opposition DISCOURSE IX. 109 of a man's own selfish heart. But as we have many pretended master-builders, who lay another foundation than that is laid ; and as some of the most dangerous mistakes in religion arise from building upon these men's foundation ; I will therefore bring some arguments to prove the inseparable connexion between the two commandments — The love of God and the love of our neighbour. And First, a man cannot love his neighbour aright, until he be endued with the love of God; because he has no piinciple of love in his heart. Man, in his natural state, or, as our church expresses it, man, before he receives the grace of Christ and the inspiration of his Spirit, has no holy, pure love of any kind. All his affections are placed upon wrong objects and directed to wrong ends. They are turned from God, and placed upon those objects, the love of which he has for- bidden, and they are directed to the pleasing of self, and not to the glory of God. This is the scripture character of fallen man. He has no brotherly love : and how should he have any ? for he has no natural affection. He acts con- trary to those very instincts by which the brutes act invariably. "With all his boasted reason, and dignified faculties, he is, in social life, lower than a brute ; for are there not parents who have no love for their children, and children who have no love for t*heir parents ? Is it not a common thing to find a family divided against itself, and Cain persecuting Abel unto death ? And v hat prin- ciple of love can he have in his heart, who is thus without natural affection ? Natural affection ties men together with the strongest bonds of love ; but all these he breaks asunder ; and therefore it is just as possible that any brotherly love should be in him, as that a fountain should send forth at the same time sweet water and bitter. But Secondly, The natural man is not only without a principle of love, but is also described by that God who created his heart, and knows it intimately, to be ac- tuated by a principle of hatred. Until he has some of the love of God shed abroad in his heart, he cannot have any true love for his neighbour, because he is absolutely under the influence of vicious self-love ; and while this reigns in the heart, brotherly love can have no place ; nay, it will be absolutely shut out, as the apostle shows, Titus iii. 3 : " We ourselves also (as well as others) some- times hved in mahce and envy, hateful and hating one another." When did he, as others, live in this malicious, envious, hateful state ? He was, he says, a slave to these base tempers, until the kindness and love of God our Saviour was manifested to him ; and therefore, until this be manifested to any man, he must be a slave to the same tempers. He cannot be delivered from them by any human means. No knowledge, no power of philosophy, no system of morality, no stretch of genius, nor refinements of pohte hfe, can make a man less hateful in himself, or less disposed to hate others. Had not the Romans all these ad- vantages ? and yet we have this character of them drawn by an infallible pen : — They were fiUed with all unrighteousness, covetousness, maliciousness, full of envy, murder, debate, deceit, mahgnity, whisperers, backbiters, haters of God, despiteful, proud, boasters, disobedient to parents, covenant-breakers, without natural affection, implacable, unmerciful. Thus were they hateful, and hating one another : and such is every man before he receives the grace of Christ. He has aU these evil tempers in him which the Romans had. But some perhaps may ask, What is the cause of this universal depravity of man's affections ? The corruption of his nature is the true cause : for- all our evil tempers spring from the corrupt heart. The fountain is polluted, and there- fore the streams run foul. Out of the heart, says our Lord, proceed evil thoughts, murders, adulteries, with the other abominable deeds of the flesh, some of which the apostle mentions by name. Gal. v. 20 ; such as hatred, variance, emulations, wrath, strife, envyings. These are in every heart ; for the imagination of the thoughts of the heart is only evil, and that continually, continually evil, because continually set against the love of God, and against that love of our neighbour which the will of God requires us to pay him. Surely, then, his heart must be changed before brotherly love can enter into it. Grace must work upon its evil tempers, and the Spirit of God must subdue them, that love and its sweet dis- positions may rule in the heart. Love first taken place in us when the Spirit of God sheds it abroad and manifests to us the pardoning love of our God. Then a 110 THE LAW AND THE GOSPEL- new principle of love takes possession of the heart, which strives against and conquers our selfish tempers. But, until this be done by the spirit of love, there is nothing in any man but SELF. His views are all narrow and selfish. The end of all his pursuits is self-seeking, and the end of all his enjoyments is self- pleasing. This is God's own account of his fallen creature, man. And what says matter of fact ? Is this man's real character ? I shall endeavour to prove, under my Third argument, that it is. Experience demonstrates it. Look around you, my brethren, and see what men are doing. Does love reign in every breast ? Are they studying how to make each other happy, and rejoicing in each other's happiness ? No. The contrary spirit prevails. Is there any little village free from disputes and quarrels Where is there any large business, or manufactory, free from contention and envy among the various persons concerned in car- rying it on ? If they he all of one mind and of one heart, is it not generally a wicked combination to enrich themselves by oppressing others ? Is there any trading city, whose merchants rejoice in the prosperity of others, as in their own ? Is there any state free from parties ? Blessed be God "for the lessening of party-spirit among us. It has received a great blow, but it is not dead : it is only waiting for some public misfortune to give it a specious occasion of raising fresh disturbance and confusion. And look into the present melancholy state of Europe ; where do you find brotherly love ? Oh ! where can it subsist amidst the horrors of war? It was not brotherly love which raised armies, ranged them in order of battle, put them upon action, and made brethren lejoice in the slaughter and death of each other. Brotherly love has not a more distressing sight than when it surveys a field of battle, upon which there lie ten or twenty ^thousand unhappy men slain in one day. These are awful proofs of the ascen- dency which hatred has in the human breast. It has got possession, has seized the throne, and has entirely banished all brotherly love. The fact is notorious ; for men are everywhere complaining of the miseries which they meet -nith in social life ; and they do not complain without reason. The time is come when this character is fulfilled. " Men shall be lovers of themselves, covetous, proud, boasters, blasphemers, disobedient to parents, unthankful, unholy, without na- tural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded." Is not this a read picture of mankind. Do we not find these unsociable tempers prevailing among them at this day ? and do not these demonstrate that man is incapable of hanng any true love for his neighbour, until he has the love of God in his heart. But supposing that man, in his natural state, coidd do some seeming acts of love to his neighbour ; yet, they would avail nothing without the love of God — which is my fourth argument. Since faUen man has not the love of God in his heart by nature, nor is capable of attaining it by any means in his own power, the great business of religion is to bring him to love God, and to keep the first and great commandment, which the gospel alone can enable him to do. Moral phi- losophers have been trjdng, but they have always failed. They make religion consist in the duties of the second table, omitting the first ; which is the same thing as if they laid the foundation in the air, and built the house downwards. Morality has no foundation without the love of God. All moral obligations to brotherly love fail in their motives, and in their end. Their motives are like so many ropes of sand. They have no force to bind and to oWige the conscience. We have many men who write and speak learnedly about moral duties ; but here they fail ; they can offer no obligation strong enough to overbalance the pro- pensity in the sinner's heart against those duties. His heart pleads more strongly against them than they can plead for them. They may talk eloquently to him of the beauty of virtue, and may argue with him closely upon the fitness of things, and may try to persuade him by a fine chain of reasoning to act agreeably to the nature of things and to the moral sense ; and they may recommend the whole from the charms of universal benevolence. All this looks very pretty in theory, and may make a fine system of the religion of nature delineated : but bring it to practice ; offer these motives when self-love has some favourite passion to gra- tify, or self-interest has some great prospect of advantage ; and what is the con- DISCOURSE IX. Ill sequence The man is deaf to all your moral arguments : they cannot reach his heart, nor open and enlarge it to receive brotherly love, but leave it still under the power of its selfish tempers. These have too deep a root in nature to be driven out by the mere dint of moral reasoning. Grace alone can subdue them ; and when grace places the love of God in the heart, then it delivers the afFections from licious self-love, and makes them act by a constant uniform prin- ciple of love to the brethren. And as morality fails in its motives, so does it also in its end. It proposes a wrong end. llie glory of God should be the end of all our actions, but moral men seek their own glory by their works ; for they suppose that their works are meritorious, and can procure them the love and favour of God by way of desert. Thus they set aside faith ; without which no moral works can be acceptable. Faith alone directs us to a right end, and proposes the right means to attain it ; and every act and e.xercise of faith towards the attaining of it is well-pleasing unto God, But morality without faith cannot please God : for it is an adjudged case in scripture, " that without faith it is impossible to please him ;" and it has been determined by our church, in her thirteenth article, that works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, foras- much as they spring not of faith in Jesus Christ. It is faith, working by love, which renders those works pleasant to God, that, done upon any other motive, would be highly displeasing to him. Let these arguments suffice for the proof of the first point. It appears, from their evidence, that the love of our neighbour arises from the love of God. 'ITiere is no other foundation for it. You must keep the duties of the first table before you can keep those of the second. The connexion between them is inse- parable. Unless a man first has the love of God in his heart, he cannot have any true love for his neighbour. He cannot love him at all, and much less in the perfect manner here required — "Thou shalt love thy neighbour as thy- self." And this leads me to speak of the nature and extent of the second com- mandment, under my second general head. The text requires a very exalted and refined degree of brotherly love. It commands us to love our neighbour as ourselves, with the same strength, with the same constancy of affection ; for no man ever yet hated his own flesh, but nourisheth it, and cherisheth it: so should he nourish and cherish his neighbour in all good things. Whatever good he wisheth to himself, the same should he wish to his neighbour ; and whatever evil he would have kept off from himself, the same should he endeavour to keep off from his neigh- bour ; and he should, in both these respects, exert himself for his neighbour as much as for himself. But who are required thus to love their neighbour ? The law reaches to all men and to aU cases. The same authority which enjoins the perfect love of God, enjoins also the perfect love of our neighbour. And can any fallen man keep these commandments? No; while he is in his natural state, it is impossible. We have before proved that he can neither love God nor his neighbour until his affections be changed, and vicious self-love be taken out of his heart. But when grace has made him a new creature, when his understanding is enlightened, his will is rightly disposed, and his heart is under the influence of divine love, then the text speaks to this man, and says. Thou shalt love thy neighbour as thyself. The same graces which led thee to love thyself aright will operate with equal force in the love of thy neighbour, and will show itself in every work and labour of love. It is evident, then, that the duty is of great extent. The object on whom it is to be e.xercised is mankind in general; for every one is our neighbour, who stands related to us in the common bonds of humanity. If he be a heathen, a Turk, or a Jew, he is nevertheless bone of our bone, and flesh of our flesh. Nay, if he be our enemy, yet still he is our neighbour ; we are of one family, and of one father ; and therefore his hatred to us should not stop the current of our love to him ; as our Lord has taught us in the 10th chapter of St. Luke. A certain lawyer asked him. Who is my neighbour ? Jesus answered him in a parable. The Jews and the Samaritans were at such great variance, that they would not even have any dealings with one another ; and a certain 112 THE LAW AND THE GOSPEL. man, ir. going down from Jerusalem to Jericho, fell among thieves, who stripped him of his raiment, and wounded him, and departed, leaving him half dead. A priest and a Levite saw their countryman in this distress, but passed by without giving him any help ; and afterwards a Samaritan came to the place where he was ; and when he saw him he had compassion on him, and gave him all the assistance in his power. Which now of these three, says Christ, was neighbour to him that fell among thieves ? The lawyer answered. He that had mercy on him. Then said Jesus unto him. Go, and do thou likewise. Go, and imitate this Samaritan. Learn of him to look upon all men, even thine enemies, as thy neighbours, and love them, and do good to them, as he did. 'ITius it is plain, from our Lord's explanation of the word neighbour, that we ought to extend our love to all men, and also to all cases. It is to reach to the inmost desires of the heart. The love of God, being shed abroad there, wiU take the command of the affections; and when love is on the throne, reigning in the heart, it will sweetly inchne and mightily enable the other faculties to obey its dictates. Love will not dwell in the same heart with selfishness and hatred, but «-ill oppose and subdue them, in order to make room for brotherly love; and when this comes and dwells in the heart, the man is thereby always disposed to think, and speak, and act, for the good of his neighbour. He has in him an abiding principle of love, which, according to what is written, " thinketh no evil." Love works first upon the thoughts of the heart, from whence all the words and actions spring. It infuses its gracious influences into the root, that the sap and juices communicated from thence may partake of its nature, and that whatever grows upon this stem may be the fruit of love. That heart-love, which thinketh no evil, will speak none; for as out of the abundance of the heart the mouth speaketh, so love, being in the heart, will show itself in the tongue, and will not speak evil of its neighbour ; nor can love do him any harm. " Love work- eth no ill to his neighbour ; therefore love is the fulfilling of the law," Rom. xiii. 10 ; to love our neighbour as ourselves is the fulfilling of the law of the second table, which they that have the love of God in their hearts endeavour to keep, not to merit heaven ; for that was the purchase of Christ's blood ; but they are kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven them ; and they walk in love as Christ hath also loved them. This is the nature and extent of brotherly love. It springs from the love of God, and is guided and influenced by it. Whatever the law of God teaches a man to do for his own good, brotherly love will put him upon doing the same for the good of others, and not only of his particular friends and relations, but also of mankind, yea, of his very enemies ; even for them brotherly love has its good wishes and its good offices. It would not entertain an injurious thought of its neighbour, nor speak a word to his prejudice, nor do any thing to his hurt. Its constant breathings are. As I have opportunity, I would do good unto all men. And is this, my brethren, the language of every one of your hearts .' Have you a principle of brotherly love actuating and influencing every thought, and word, and work ? Examine yourselves closely upon this point. It may help to show you clearly the state of your souls : for this commandment have we from him, that he who loveth God loves his brother also. If your love to God be from a right motive, and to a right end, it will work in all the kind offices of bro- therly love. If you fail in these, you certainly fail first in your love to God; for these are the streams which flow from the fountain, and they could not fail un- less the fountain ceased to supply them. Tliere is a want of the love to God in the heart when there is a want of any of the good offices of brotherly love in the ilfe. Search, and see if this be not your case ; and if it be, look up to God and entreat him to direct your hearts into his love, that you may hear with profit what shall be said under my Third general head. Concerning the scripture method of enabling us to keep this commandment. Man has no generous principle in him by nature. Vicious self-love directs and governs aU his \'iews and actions, and therefore he must be changed and renewed in the spirit of his mind, before brotherly love can have any place in his heart. The scripture treats largely of this great change, and ascribes the whole of it to the Spirit of God. He enlightens the understand- DISCOURSE IX. ing, and convinces the sinner of his guilt and of liis danger ! 'Hien he attacks the stubborn self-will, and makes the sinner feel that if he follow his own will he must unavoidably perish, and that everlastingly : and he also shows him the horrid rebellion of his heart, whose affections are all apostates from God, having set up the creature, and served it in the place of the Creator. The sinner be- comes deeply sensible of his guilt and of his misery, and is made earnestly to wish and to pray for deliverance : and when the Lord has thoroughly humbled him, and by various ways and means has convinced him of his own utter help., lessnfvss, then he enables him to believe to the saving of his soul. He finds himself at peace with God through the righteousness of the Lord Christ, on which he can rely for his acceptance and pardon ; and therefore he loves God. who has first so exceedingly loved him ; and he proves, by his unfeigned love to the brethren, that this love of God is in his heart : for, being there, it will produce the kind dispositions, and will draw forth the good offices, of brotherly love. In this way grace overcomes the selfishness of nature, and anger, wrath, malice, hatred, and the other unsociable tempers of the old man are subdued, and the new man puts on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering. These are sanctified affections in him, because they are ths genuine fruits of that faith which worketh by love. This is the scripture method of attaining brotherly love. It cannot be attained but by the grace of God : for the estabhshed rule is — " Ye are taught of God to love one another." It is not from human, but from di^ane teaching. Brotherly love ia not learned in the schools of moral philosophy. The greatest professors of ethics may wite pretty systems, and read lectures upon them to their pupils, and perhaps they may explain to them something of brotherly love ; but they can place none of it in the heart. Christ alone can do that. He is the great teacher of brotherly love ; and it is in his school only where men can learn it practically. He teaches his disciples first the want of it ; and when he gives them his love, and sheds it abroad in their hearts, then also he gives them the love of the brethren, as it is written, 1 John iv. 7 : " Beloved, let us love one another : for love is of God ; and every one that loveth, is born of God, and knoweth God ;" he is a child of God, because he loveth his heavenly Father, and loveth all his Father's children : which doctrine the same apostle maintains in these words, 1 John v. 1 : " Whosoever believeth that Jesus is the Christ, is born of God ; and every one that loveth him that begat, loveth him also that is begotten of him." Here the apostle discovers the true cause from which arises our love to God and to man. It is through faith, apprehending and laying hold of Christ, that we are made the children of God, and therefore we love the Father of whom we are begotten, and the brethren who are begotten of him, and who have obtained like precious faith with us. Behevers, who are thus born again of God, and adopted into his family, are closely connected and joined together in the bonds of love. Love, flowing from the head into all the members, unites them in affection to their heavenly Father and in affection to all his children ; for, being members of the same body, they have the same care one for another ; and if one member suffer, all the members suffer with it ; or if one member be honoured, aU the members rejoice with it. It is certain, then, from these scriptures, that no man can love his neighbour as himself, unless he be taught it of God. There is something called universal benev olence, and the moral sense, and the patriot sijirit, which pretend to teach brotherly love upon the jirinciples of moral philosophy ; b\it these are false, bastard kinds of love, arising from selfish motives, and directed to selfish ends. And let them appear ever so refined and exalted, yet they are not sanctified nffections, because they spring not from faith in Jesus Christ; and without faith in him it is impossible to please God. Works done before the grace of Chiist and the inspiration of his Spirit are not pleasant to God. You may do many seeming acts of love ; you may be the foremost in all charitable subscriptions j yon may be very kind to your needy relations, and very good to the poor ; nay, you may build hospitals, and leave your estate to endow them ; yet, if these things be not done in faith, they have in them the nature of sin, and are not act- of brotherly love, but acts of youi-bwn proud, selfish spirit. God looks lil THE LAW AND THE GOSPEL. at your heart. He sees upon what principle you are working ; and if your principle l)e wrong, your actions cannot be pleasing in his sight. Make the tree good, and its fruit will be good ; but a corrupt tree cannot bring forth good fruit. This is the main point, with respect to brotherly love ; and this comes to be considered in the Fourth place. Under the practical obser\-ations upon the doctrine of the text. The doctrine is this : Whoever keeps the first table, will keep the second. If the love of God be in his heart, he will give proof and evidence of it by his unfeigned love of his neighbour, and he will love him as himself, not with that vicious self-love which influences the views and actions of all natural men, but with that holy, sanctified affection, which springs from, and is guided by, the love of God. If this brotherly love were in every heart, it would turn the world into a paradise. If all men had true heart-love to their neighbour, earth would be heaven : for, so much love as there is on earth, so much of heaven is brought down upon it. The hateful and selfish tempers of mankind make the world what it is : these are the cause of all the miseries in society, and these are in all men by nature. Their love centres in self, and seeks not another's good, but its own. One great design of Christianity was to reform their love, by giving them that faith which worketh by love, by love to God for his inesti- mable mercies, and by love to men for the sake of God ; by which means the old, selfish heart becomes a loving heart, and is ever prepared to do aU the good it ran to the bodies and souls of men. 'ITiis is the true character of a Christian. He wishes well to all men, speaks evil of no man, and is ready to every good work. In thought, word, and deed, he is influenced by unfeigned love to his neighbour, whether he be a stranger, a friend, or an enemy. Is this your character, my brethren ? Have you the ti-ue love of your neighbour in your hearts ? and are you constantly manifesting it in your lives How many persons have we among us, that make great professions of brotherly love, even ot universal benevolence, and yet they divide the two tables, and make religion consist in keeping the duties of the second. All our morahsts act upon this plan. They speak and write very prettily about moral duties ; but they lay the foundation of them upon sand. 'Hiey neither build them upon the love of God, nor upon faith in Christ Jesus ; and other foundation can no man lay for the love of God, nor upon the grace of the Holy Spirit disposing and enabhng them to love God, and then to love their neighbour. Thus these men put asunder what God hath joined together. The love of God and the love of men cannot be separated : for there can be no true, brotherly love, })Ut what springs from the love of God. Let it spring from any other cause, there will be something in it selfish ; it will arise from private, narrow views, and will be directed to mean ends ; and be it ever so refined and patriot-spirited, yet it wiU be unsanctified ; because, whatsoever is not of faith, is sin. Without faith the sinner is under guilt, and under sentence of death, and is as incapable of doing a single act M hich is good and valid in the court of heaven as a condemned criminal is of doing any legal act which would be allowed to be valid in a court of justice. The law of God has attainted him of high treason, and found him guilty ; upon which justice has a right to inflict the deserved punishment, and to put the sentence of the law in force against him ; but if he own the sentence to be just, and sue for mercy, and seek it through Jesus Christ, relying on his grace and righteousness, then by faith he is pardoned ; his attainder is reversed, and he is capable of doing acts well-pleasing unto God, through Jesus Christ his Lord. The moral works done by such a person are acceptable, because his person was first accepted, and he was what they call rectus in curia : but without faith it was impossible that his moral works should jilease God : " for whatsoever is not of faith, is sin." But I need not enlarge upon this point. Perhaps there may be none of those personsheie. By our presence we declare ourselves to be professors of Christianity, and as such we are nearly concerned in what has been now said. The scripture has drawn our character before we receive the grace of Christ and the inspira- tion of his Spirit, and has ])ainted in very e.xpressive colours the inward linea- ments of our hearts. It not only describes every fallen man to be without any DISCOURSE IX. true love of God or of his neighbour, but also represents him to be at enmity with God, and to be under the power of corrupt inclinations, which are opposite to God's will, and of selfish views, which are destructive of brotherly love. But while the scripture thus describes our malady, it ofFers us a remedy, which faith receives, and then works by love to God and to man ; by love to God in loving him and his will, and by unfeigned love to the brethren, showing itself in every good word and work. There are great complaints in the world of the want of this brotherly love ; and indeed there is very little of it to be found anywhere. But what is the reason ? Is it not because there is a great want of the love of God ? For since brotherly love springs from this, as from its only fountain, how can there be love abundant in the streams, if it fail in the fountain ? If love does not operate in your Ufe, how can love be in your heart ! And if it be not there, what are you not a Christian. What the sun would be without light, such is a Christian without love. He has none of the life and spirit of Christ, and wants the very mark and badge of Christ's disciples. " By this (says he) shall all men know that ye are my disciples, if ye have love one to another." O Lord, where are thy disciples at present ? Hast thou not SEud, Ye shall know them by their love to one another ? But upon whom is this mark found ? Upon all nominal Christians ? No ; they are distinguished by a contrary temper. But is it not amon^ professors ? What professors i We have professors of so many denomi- nations, and of so many different parties, that it is hard to say who has the narrowest views, or the most party spirit ; but it is easy to see, at first sight, that brotherly love is the peculiar character of few of them. Alas ! alas ! they have lost their proper mark by which they were to be known to be Christ's dis- ciples ; and thus the scripture is fulfilled, which saith, " In the latter days the love of many shall wax cold." It is cold, indeed, wth many; thank God, not with all. There are some (although but few), perhaps, of every denomination, who still have unfeigned love for the brethren. May the God of love increase their numbers. Since there is so little brotherly love in the world, let each of you, my brethren, examine yourselves, and see whether you be Christ's disciples more than in name and profession. Are you known to belong to the household of faith by your love to one another ? Do you love your neighbour as yourself, with a well- regulated, holy love, arising from a right motive, and directed to a right end ? If you think you have this love, how did you attain it ? Were you taught it of God ? Have you been humbled before him under a sense of your guilt, and have you felt the misery of being enslaved to your o^vn wicked and selfish tempers ? And did you apply to Christ for deliverance ? Did he take guilt out of your conscience, and give you that faith which worketh by love to your reconciled Father, and by love to your brethren for his sake ? If you have been thus taught of God, you will also be enabled of God to love one another. And this I pray, that your love may abound yet more and more. But if this be not your experience, then you cannot have the true brotherly love; and without it, what are you? "You are not a Christian ; for this com* mandnient have we from Christ, that he who loveth God, love his brother also. Your want of love to your brother demonstrates your want of love to God : and consider what state you are in while you are not reconciled to God, nor at peace with him. You are under the guilt of all your sins, and liable to suli'er the deserved punishment of them. That God, whom you daUy provoke, daily spares you. He might get himself glory in punishing such a rebel ; but his long- suffering bears with you : and what return do you make him for keeping you out of heU? Do you love him, and sen'e him with grateful obedience .> No, you attack him with open, avowed rebellion, as if you had an arm hke God, and was not afraid of the fire of his wrath : and you carry on your war against him by declared war against your neighbours, indulging the malicious, envious tempers, and gratifying the unjust desires of your own selfish heart. Suppose God should call you to his bar while you are in this state ! As you have no love for him, you could have no happiness in beholding or enjoying him ; and as you have no love for his family, you could not be happy in their company. You hated them upon earth; and, they are so much unlike yourself, you would hate them in THE LAW AND THE GOSPEL. heaven. What, then, could you meet with at his bar, but what you are pre- pared to receive, even an eternal separation from the presence of the Lord, and from the glory of his power? And can you think of this without concern? Have you no fear lest the wrath of God should abide upon you for ever and ever ? What ! have you not one wish to flee from the wrath to come ? Oh dreadful state of hardened sinners ! May the Lord take pity on you, and subdue your rebel- lious hearts by his almighty grace, that ) 0u may be brought to the right love of God, and of your neighbour. Perhaps, some of you may say, I thank God I am not in this state. I have been made to see and to feel my enmity against God and against man ; and I heartily desire to love both. You have reason, indeed, to be thankful ; for this desire is a sign and token of God's love to you. Wait upon him, that you may know and experience his love. He has encouraged you to ask this grace of him, and has proniised to give it, upon your asking. It is his gift ; for God is love ; and he is more willing to give than you are to ask. It is one of his choice gifts, which he delights to bestow upon the children of men, and with the right use of which he is well pleased. " If ye fulfil the royal law according to the scripture, Thou shalt love thy ntighbour as thyself, ye do well," James ii. 8. Ye do well in presenting this odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God. Oh ! wait then upon him, and be found in the ways of his appoint- ment, not to merit his love ; it is a free gift, and it is inestimable ; the price of it is above all the riches of earth and heaven, but wait humbly for the time of his love ; and when, out of his sovereign grace, he sheds it abroad in your heart, then he will enable you to love your neighbour as yourself. Surely these bless- ings are worth your waiting for ; especially since you are encouraged by those comfortable words, the truth of which many thousands now alive have found by happy experience : " They shall not be ashamed that wait for me, saith the Lord." Isa. xlix. 23. Thanks be to his rich and free love, which has fulfilled this scripture to so many in our days. You, my brethren, who know the love of God, should re- member, that as you love him who begat, so you ought to love them who are begotten of him. The soundness of your love to God should be made evident from your acts of love to your fellow-creatures ; for th.at faith, which brings you to the knowledge of God's love to your soul, should work by love to them ; and this work of love proves it — does not make it — but proves it to be a living faith. While it hves, it loves. Love is the verj' breath of faith ; and while love breathes in the behever, it disposes him to do all the good he can to the bodies and to the souls of his neighbours ; for his is heart-love. He cannot see any one sick, poor, in prison, naked, or wounded, but love hastens to his relief. It does not say, Be ye well ; be ye relieved, &c. ; but it freely gives them such things as they have need of. My Christian brethren, you know that these are the proper offices of brotherly love. Oh ! be careful then in the practice of them. If you would have your endences kept clear for heaven, and your peace and comfort abiding, let your faith be continually working. Exercise it upon Christ's dis- tressed members. Go about doing them good. Refuse no labour of love ; for he has commanded, and he has encouraged you to embrace every opportunity. This is the commandment of God — that you should believe on the name of his only begotten Son Jesus Christ, and love one another, as he gave you command- ment : and the day is approaching, when you wUl hear him say, " Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it imto me." Keep your faith, then, working by love ; for they cannot be separated. Faith is the root, and love is the fruit : if the root be alive, it will bear fruit, even the abundant fruits of love and charity, to God's glory, and to man's profit. And as the believer is kindly affectioned with brotherly love to relieve the bodily wants of his neighbour, so is he influenced towards his spiritual wants with more affection, because the soul is more precious than the body ; at least, if he be not, he ought, however, to be thus influenced. There is in men a strange remissness and backwardness to the performance of the offices of love, relating to the souls of their neighbours ; but grace makes them willing and able : it sweetly inclines and mightily enables them to the sjnritual acts of brotherly love ; but one cannot DISCOURSE IX. 117 help lamenting liow litlle grace is exercised this way. While worldly people are erecting magnificent hospitals, and doing princely acts of charity, oh ! how short of them do professors come in their works of charity ? You are a professor ; you call yourself a Christian ; and do you not know one of your neighbours who lives in open sin, and yet you never speak to him of it ? You thought, indeed, sometimes of reproving him; but then, fear, or shame, or indolence prevented you. These passions were stronger in you than brotherly love. And does not this convince you how unhke you are to your blessed master ? Did he ever decline doing good for fear of some little inconvenience which might attend it .' No, he went about doing good, although at the hazard of his life ; and yet your love to Christ, and to precious souls, is so very cold, that you can sutier your neighbour to li\'e in sin, yea, perhaps to die in it, without one kind reproof. And hast thou not, then, boasting professor, great reason to examine thyself, whether thou be in the faith ? for how canst thou prove it to be true and alive, since it does not work by love ? May this humble thee, and put thee upon seeking more of the spirit and power of Jesus Christ. Perhaps you are the master of a family : how do you show your love to your servants ? You see they do your work, and you take care to pay them their wages : and what more do you than publicans and sinners ? But do you watch over their souls, instructing and admonishing them with all gentlenes j and diligence ? Have you any family worship ! Do you pray constantly with them, and for them } so that the Lord may justly say of you, as he did of the father of the faithful, " I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment." God knows, there are few heads of families who take any care at all of the souls of their servants ; and few indeed do their duty by them in brotherly love. The Lord pardon what is past, and reform us for the future in this respect. Perhaps you may be a parent, and you take pains enough to provide for the temporal welfare of your children: you rise up early, and late take rest, and eat the bread of carefulness, that you may get a great fortune for them : and what more do you for them than for your beasts ? You provide for your children's well-being in the world : and do you not the same for your cattle ? Christian love would put you upon another work, and would stir you up to catechize them, to teach them to know them- selves, to become early acquainted with their corrupt and sinful nature, and to see the necessity of their salvation by Jesus Christ. This is your bounden duty as a parent. The blessing upon the discharge of it is in God's hand ; but he requires you to use the means ; and if love be alive and active in your heart, you will strive more to have your children rich in grace, than rich in those things which perish in the using. In whatever other station of life God has placed you, do you perform the offices of brotherly love in it ? Do )'0U love your neighbour as yourself? Search diligently, and watch your heart narrowly. If you have any true love, pray for more of it ; and may the Lord God Almighty help you to subdue self, and all your selfish tempers, that love may increase and abound in your soul. May you grow up unto him in all things, who is the head, even Christ ; from whom the whole body fitly joined together, and compacted by that Nvhich every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Hear us, thou God of love, and answer; and grant that all men may know us to be thy disciples by our edifying one another in love. May no selfish temper, no bigotry or party spirit, hinder us from relieving the spiritual or bodily wants of any of oiu" distressed brethren ; but unite all thy members closely among themselves. Make us. Lord, of one mind and of one heart; and may all that love thee in sincerity think and speak the same things. O give us that love which never faileth. We ask it for thy mercy's sake, to the honour of the holy, blessed, and glorious Trinity, three persons in one Jehovah, whose is the kingdom, and the power, and the glory, for ever and ever. Amen. 118 THE LAW AND THE GOSPEL. DISCOURSE X. UPON THE CLEANSING VIRTUE OF CHBIST's BLOOD. In that Jay there shall be a fountain opened to the house of David, and lo the inhabitants uf Jerusalem, for sin and for uncleanness. — Zech. xiii. 1. They that be whole need not a physician ; but the sick stand in need of his advice and hel]). The persons who feel no malady of sin, see not their want of a saviour. They are not in pain, and therefore they desire no remedy ; but it is otherwise with the convinced sinner. He feels the miser)' of sin. He suffers the torment of it in his guilty conscience, and earnestly seeks for rehef. No person in exquisite pain ever cried out for help with greater fer- vency than he does. He has heard of the almighty physician, and of his great readiness to heal all distressed objects who come unto him ; and there- fore lie earnestly implores his assistance. How comfortable to his afflicted soul is such a scripture as this, when ex])lained and applied to him by the Spirit of God : " In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." He hears the words with joy, and blesses God for having opened a fountain for such polluted sinners as he is, to wash in and be clean. He beheves the record that God gave of his Son, namely, that his blood cleanseth from all sin ; and through faith he finds great joy and peace in recei\'ing redemption through the blood of Jesus, even the forgiveness of sins. But the case is quite different with those who have never been in any concern about their souls. They may give a kind of simple assent to such scriptures as this. Perhaps they may be convinced that they shall want to be cleansed from sin some time or other ; but at present they see no absolute necessity for it. They have no painful sense of the malady of sin, nor any apprehension of their danger; and therefore they give themselves no uneasiness about the great Physician of souls. But the less they are concerned for themselves, the more ought we, who are sensible of their danger, to be concerned for them. We ought to preach the law to them, by which is the kno\\'ledge of sin, and to set before them their pollution and their guilt, and the misery and punish- ment to which they are subject; and -(ve ought to look up to God for his blessing, that he would set home and apply by his grace to their consciences, what we speak to the outwai-d ear. And when he has convinced them of the dangerous state in which they live, before they are washed in the fountain of Christ's blood, and they earnestly desire and pray to be washed in it, then we may safely preach to them the comforts of the gospe., and the infinite riches of a Saviour's love ; then we ma)' exhort them to wash and be clean ; though their sins be as scarlet, they shall be as white as snow, when washed in the fountain of the Redeemer's blood : though they be red like crimson, they shall be as wool. May the Lord God, who opened' this fountain, be with us this day to apply its cleansing, healing virtue. May his good Spirit awaken the careless and profane sinner to see his poOution and guUt ! may he increase the desires and strengthen the longings of those who are waiting for the blood of sprinkling ! and may he edify and comfort his own people by merns of what shall be said, in order to determine First, What the fountain is, which is mentioned in the text. Secondly, The time when it was opened ; here said to be a particular day. Thirdly, I'he wonderful property of this fountain — it could cleanse and do away the pollution of sins of the deepest dye ; and then. Fourthly, By what means and in what way sinners receive and partake of its cleansing property. It will not require many words to determine what the fountain is. There is a circiunstance mentioned in the text, which will easily settle this point. It is said to be opened for sin and for uncleanness. Now, what fountain could it be which DISCOURSE X 119 had the wonderful property of cleansing from sin ? The scripture lias laid down this infaillible rule : without shedding of blood there is no remission : and the shedding of what blood ever obtained remission ? Did the blood of the sacri- fices under the law ? No. " To what purpose is the multitude of your sacrifices unto me ? saith the Lord : I delight not in the blood of bullocks, or of lamljs, or of he-goats," Isaiah i. 11. "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt-offerings," Hos. vi. 6. He commanded sacrifice, but not in preference to mercy. Men were not to rest in the sacrifice, as if its blood could atone, but to look with faith at the great sacrifice which the mercy of God had provided, and which was to make a full atonement for sin, and to bring in everlasting righteousness. This was the sacrifice of the Lamb of God. No blood but his ever did or could atone. If all the cattle upon a thousand hills had been offered up, they could not have taken away the least sin. If a man had given the fruit of his body for the sin of his soul, Btill his sin would have remained. If he had repented, his repentance without faith in the blood of Christ could not have obtained remission. There would be occasion to repent of his repentance. If he were to shed rivers of tears, yea, tears of blood, these very tears would want washing. Nothing can cleanse and do away sin but some divine and infinitely precious blood ; and in whom is there any such ? Not in a mere creature. A creature has blood ; but none that has any virtue to cleanse a sinner from the pollution and guilt of sin. This is the property of the Lamb of God, who, being both God and man in the person of one Christ, did thereby give a divine and infinite virtue to the blood which he shed, so that it can cleanse from all sin. Here, then, is the fountain. It is the most precious blood of Christ, which is always sending out its virtue, as a fountain is always sending out water. Its cleansing streams have ne\'er stopped, since there was sin to cleanse ; and they can never be e.xhausted. Whoever washes therein shall be made clean, let him have been ever so defiled or polluted. The pool of Bethesda was a lively image of the fountain. After the angel went down and troubled the water, then whosoever first stept in was made whole of whatsoever disease he had. As this cured every bodily, so does the blood of Christ cure every spiritual disease ; for it takes away sin, which is the cause of all diseases, and obtains eternal redemption. Are any of you, my brethren, thoroughly sensible of the defiling nature of sin ? and do you find how offensive it makes you in the eyes of a holy God ? Has the angel of the covenant come down and troubled your consciences ? and are you con\'inced that nothing can cleanse you but the blood of Jesus Christ ? Then believe his word and rely upon his promise, that if your pol- luted souls be washed in this fountain, how filthy and defiled soever they be, they shall be made clean : for it can cleanse from all sin. Are your pollutions numerous, of a long continuance, and of the deepest dye ? The blood of Christ can infallibly cleanse them and make them as white as snow ; because it par- takes of the infinite and divine nature of the God-man Christ Jesus. He who opened this fountain for sin, was God and man united in one Christ, whereby the actions of the one nature may properly be ascribed to and predicated of the other. The man Jesus had blood to shed; but he who shed it was God as well as man; and therefore it is caUed by St. Paul "the blood of God:" for as the reasonable soul and flesh is one man, so God and man is one Christ. The manhood suffered and bled ; the Godhead merited infinitely by those suf- ferings and by that blood-shedding, and so the one Christ, who suffered and bled, merited infinitely, according to what the apostle John says, "That God laid down his life for us ; " and the ends and purposes for which God laid it down could not possibly be defeated. Hear this, ye poor guilty sinners, whose consciences are troubled with a sense of your many and great pollutions. The Lord God has opened a fountain for such as you are, to wash in and be clean ; and he has given to it a divine and almighty virtue to cleanse all man- ner of sins. His power is present, to make it an all-perfect cleanser. Oh that God may enable you to make use of it ! Is it not your heart's desire that you may be made clean ? And here are the means. The fountain stands open. What hinders you then from washing in it, and having your con- 130 THE LAW AND THE GOSPEL. sciences purged from dead works ? You cannot doubt of its virtue. Ha.s it not cleansed sinners who were once as black as hell ? — a Manasseh, a Mary Mag- dalen, a Saul ? Put it then to the trial. Believe the record which God has given of it. Apply it for the cleansing of your souls, and it will infallibly take effect. All the sinners, from Adam to Christ, who have been admitted into the presence and kingdom of (iod, were cleansed from every spot and stain of sin in this fountain ; and all the sinners, from Christ to the end of the world, must wash their robes in the same fountain, if they appear in spot- less purity before God. But although this fountain has had its aU-cleansing virtue ever since the fall, yet there was a fi.xed time in the council of God, called in the text, in that day, when the immaculate Lamb of God should come into the world, and shed his blood, and put away sin by the sacrifice of himself ; and this brings me to my Second head, — Under which I purposed to consider the time when this foun- tain was opened, here said to be a jjarticular day. And this was certainly the day when the Redeemer suffered and bled upon the cross, which being fixed and unalterable in the decrees of the most high God, they who lived before Christ gave himself an ofl'ering for sin, were saved by faith in him, as we are since he was offered ; for the merits of his sacrifice looked backwards as well as forward, and, like as the sun sends out light in every direction, so did the efficacy of our Lord's sacrifice. It communicated its cleansing quahties, as well to those who bled before, as to those who lived since, Christ made his soul aii offering for sin. But nevertheless there was a day, a precise determinate time, for his ofiering. Christ was the lamb slain from the foundation of the world, slain typically in every sacrifice ; but in the fulness of time he came, and was really slain, and the day of his sufferings was the day when the foun- tain for sin and for uncleanness was opened, which is clearly determined by the context ; for in the foregoing chapter the prophet is speaking of an extra- ordinary morning in the land of Israel, and he introduces his description with these words : " And I wiU pour upon the house of David, and upon the in- habitants of Jerusalem, the Spirit of grace and of suppUcations ; and they shall look upon me, whom they have pierced." These words are applied by an in- fallible expositor to our Lord's being pierced upon the cross : for St. John says, "When the soldiers came to Jesus, and saw that he was dead already, they brake not his legs ; but one of them, with a spear, pierced his side, and forthwith came out blood and water:" for these things were done, that the scripture should be fulfilled : " A bone of him shall not be broken." And ag^n another scripture saith, " They shall look on him, whom they have pierced." From hence it is evident that the fountain was opened on the day of Christ's sufferings, here pointed out by this distinguishing mark; namely, the soldiers' piercing his side, from whence there flowed blood and water. When this fi.xed day was come, and Christ had suffered whatever the hand and counsel of God had determined before should be done to him, then his blood had an all- cleansing virtue. What he once shed was for ever meritorious. It was so ab- solutely perfect, that he need not shed it any more. The sacrifice of that one day was sufficient to satisfy all the demands of law and justice ; " so that Christ need not offer himself often, as the high priest entered into the holy place every year with the blood of others ; for then must he often have suffered since the foundation of the world ; but now once in the end of the world hath he ap- peared to put away sin by the sacrifice of himself." Once, the just suffered for the unjust, and the blood which he shed on that day had such an infinite cleansing virtue as to make scarlet, crimson sins as white as snow. The ends for which he bled could not possibly be defeated ; for he was God and man united in one Christ ; and the one Christ merited infinitely by the shedding of his most precious blood ; and it was indeed shed as abundantly as if it had flowed from a fountain. From the time that his agony and bloody sweat be- gan in the garden, until he expired upon the cross, he was a bleeding xdctim, wounded for our transgressions, and bruised for our iniquities. When he was buffeted and scourged; when he was crowned with thorns, and their sharp points were stuck into his head by the barbarous soldiers ; when the cross wa.^ DISCOURSE X. 121 laid upon him, and the weight of it opened his wounds and made them bleed afresh ; when the nails went through his hands and feet, and he hung for six hours bleeding upon the cross ; then was the most precious blood shed, which is the only fountain to wash away sin and uncleanness. Sinners, consider the great need you have of this fountain, and the inestimable love of Christ, who opened it for such as you are. He calls upon you, he entreats you to view him, as he hung bleeding upon the cross in his bitter passion — " Is it nothing to you, all ye that pass by ? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger." This is his earnest request to you who are passing by and minding other things. He would have you to stop, to lay aside all other concerns, and to employ your thoughts upon his unparalleled sufferings. Oh, hearken then unto him ! Look upon this man of sorrows. View him tor- mented, bleeding, dying, and then ask your heart. Why does the innocent Lamb of God thus suSer > Was it not that there might be a fountain opened for sin and for uncleanness ? And how, then, are you affected with the shed- ding of that blood, which can cleanse from all sin ? If grace be stirring in your hearts, you will mourn with a godly sorrow for your sins which occa- sioned his bitter sufferings, as it is written in the chapter before the text : — " I will pour upon the house of David, and upon the inhabitants of Jerusa- lem, the spirit of grace and supplications ; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only 8on, and shall be in bitterness for him as one that is in bitterness for his first- born." As tender parents are affected with the death of an only son and of a first-born, so shall the holy mourners in Sion be affected with the wounding and piercing of Christ. They shall be in bitterness, not only for his death, but for the cause of it. Their sins were the bftrayers and murderers of the Son of God; and it is their constant language — -"My sins pierced Christ with a thou- sand sorrows in the day of his suffering, while he was wounded for my trans- gressions and bruised for mine iniquities ; and yet — vile, ungrateful wretch that I am — daily am I piercing him with my sins, and making his wounds bleed afresh." Whoever can speak these words feeUngly, will mourn after a godly sort, and will know how to value that precious blood which has merit and effi- cacy to save him from his base ingratitude, as well as from his other sins. He will look upon every one of our Lord's wounds as a fountain opened for the pu- rifj-ing of sin and of uncleanness ; for every sin is of a polluting nature, and wants cleansing. Nothing can be so loathsome in the eyes of a holy God as sin. A leper covered over ^vith sores, and ulcers, is not more offensive in our sight, than he that is defiled with the leprosy of sin is in the sight of God. He is not only of purer eyes than to behold it, but he also rejects the sinner for it, as filthy and abominable altogether ; and he will be rejected for ever, unless he be convinced of the defiling nature of sin, and desire to be cleansed from its pollu- tion. When these desires come from the Holy Spirit, he will strengthen them, until the sinner, being justified by the blood of Christ, be made clean and righte- ous altogether. But this point comes more particularly to be treated of in the Third place. Under the consideration of the wonderfiil property of the fountain mentioned in the text, it could cleanse and take away the pollution of sins of the deepest dye. The fountain is the blood of Jesus Christ, which is able to cleanse from sin by the divine ordinance and appointment. The ever-blessed Trinity have given it an almighty power in order to its answering all the purposes ot cleansing ; and therefore it is called by the apostle " the blood of tne everlasting covenant," because the eternal 'ITiree entered into a covenant, and by an eternal purpose decreed to bring many sons unto glory through the obedience and blood-shedding of Jesus Christ. He being a person in the Godhead coequal and coeternal with the Father, undertook, as their representative, to obey the law for them, and to suffer the penalties, to shed the blood, and to die the death which they deserved, and thus to satisfy all the demands which his Father's jus- tice had upon them. The Father accepted him as their substitute, and was well- pleased with them for his sake, even before he came in the flesh ; and when he did come in the fulness of time to put away sin by the infinitely perfect sacrifice 122 THE LAW AND THE GOSPEL. of himself, and when he said upon the cross, " It is finished," then the blood of the everlasting covenant made a full and perfect atonement for their sins. Of this there can be no doubt, because he rose from the grave in a pubhc character, as the first fruit of the dead, and because he afterwards ascended up on high to give gifts unto men, and, according to his most true promise, he gave his royal gifts, even to the rebellious. He sent them the Holy Ghost the comforter, whose office in the covenant it was to awaken sinners, dead asleep in sin, to convince them of their guilt and danger, and to bring them to the i.>lood of sprinkling to be made clean. 'When the Holy Spirit thus graciously stirs up and disposes them to bfi cleansed in the fountain, which was opened for sin and for unclean- ness, why should not they instantly make use of it The fountain can cleanse them. It is almighty to cleanse from all sin. The holy, blessed, and glorious Trinity have covenanted to give an infinitely purifying virtue to it. Although Jesus alone shed his blood, yet the Father covenanted to accept it, and the Holy Spirit covenanted to apply it and to make it efl'ectual to the sinner's heart ; so that the whole Trinity have appointed it to be an infallible cleanser. And let troubled consciences remember, that the divine virtue and abnighty power of the Godhead will now work with the blood of the everlasting covenant to make it effectual for every end and purpose for which it was shed ; yea, even the Father's justice, from which they had most to fear, is as much bound to save those who seek to be cleansed by the blood of Christ, as his mercy ; for infinite justice has been satisfied with the shedding of this blood. All its demands have been fuUy answered, and justice and mercy are now alike engaged to receive those sinners who come to Jesus to be made clean. Think of this, thou afflicted soul, tossed with doubts and fears, and not comforted. Why cannot that lilood satisfy thy conscience, which has satisfied the infinite justice of God The Lord deUver thee from unbelief, and help thee to rely upon the blood of the everlasting cove- nant, until thou find every thing that is said of it in scripture to be infallibly tru« by thine own experience. The wonderful property, then, of this fountain comes from hence, that there is in it the most precious blood of Christ, which has a di^-ine virtue and power to cleanse, as the whole scripture bears testimony. Under the ceremonial dis- pensation, whenever any person had broken the law, he was pronounced unclean, and was shut out of the camp, until he was cleansed by blood. He was to bring his sacrifice to the priest, who was to slay it, and then to sprinkle the blood of it upon the unclean, that he might be sanctified to the purifying of the flesh. Thus the Mosaic ceremonies, which were figures of good things to come, then taught the sinner, that as his sin shut him out of the congregation of the Lord's people below, so would it shut him out of the congregation above, into which nothing unclean can enter ; and then they further taught him the infinite eflficacy of Christ's blood to do away sin ; for if the blood of the sacrifices could cleanse outwardly, how much more shall the blood of Christ, who, through the eternal Spirit, offered himself, without spot, to God, purge the conscience from dead works to serve the h\ang God Tlius the ceremonial law showed that blood could cleanse, and referred the sinner to the blood of the Lamb of God, by faith in which he might be made clean. The New Testament refers him to the same fountain, and has given such descriptions of it, as ought to silence doubts and fears, and to enable every convinced sinner to rely upon its virtue, and to wash and be clean. All that Jesus has purchased ; all that the Holy Spirit has to apply ; all the graces of time, and all the blessings of eternity, are ascribed to the merit of his most precious blood-shedding. Thus the scriptures set forth its inestimable value. By it the price of our redemption was paid. The debt was so immense, for which justice had seized upon our persons and estates, that we could not be re- deemed wth corruptible things, such as silver and gold, but with the precious blood of Christ. The blood alone of that God-man was suflicient to pay our ransom, and he paid it to the utmost farthing, as these scriptures testify ; " In whom we have redemption through his blood," Eph. i. 7 ; Col. i. 14. And as the redeemed of the Lord could thus say by faith, " we have redemption through his blood ;" so we read, in Rev. v. that the redeemed of the Lord in heaven sang DISCOURSE X. 120 a new song, when tlie sealed book was given to the lion of the tribe of Judah, the root of David, who alone prevailed to open the book, and to loose the seals thereof, saying, "Thon art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed ns to (5od by thy blood." Through his blood also we have remission and forgiveness of sins. Without shedding of blood there is no remission, and no blood could merit remission but his, as he says himself : " This is my blood of the New Testament, which is shed for many for the remission of sins," Matt. xxvi. 28. And the apostle, speaking of himself and of the Colossians, says, by it they had remission : " In whom we have redemjition through his blood, even the forgiveness of sins," Col. i. 14. And the apostle John thus praises Christ for this blessing : " Unto him that loved us, and washed us from our sins in his own blood, be glory and dominion for e\'er and ever. Amen." Rev. i. 5, 6. And as believers have re- demption and remission of sins through the most precious blood of Christ, so have they also through it another inestimable pri\'ilege, even free justification, according to what is written, Rom. v. 8, 9. " While we were yet enemies, Christ died for us. Much more, then, being now justified by his blood, we shall be saved from wrath through him." And we are thus justified and saved through faith in his blood ; — for " we are justified freely by grace through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood," Rom. iii. 24, 25. And being thus justified by faith in his blood, we have another privilege, greater than the world can give, and such as the world cannot take away, even peace with God : " But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ : for he is our peace," Eph. ii. 13, 14. He was constituted and appointed by the covenant the Prince of peace, who was to reconcile God and man : " for it pleased the Father that in him should aU fulness dwell ; and having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven," Col. i. 19, 20. And when the sinner is reconciled to the Father by faith in the blood of his Son, then the sense of this peace wiU enable him to rejoice in God, through Jesus Christ his Lord, by whom he hath now received the atonement. And when he is thus redeemed, and his sins are forgiven, and person justified, and the peace of God rules in his heart, then there is another blessed privilege received by the blood of Christ, even sanctification. "The bodies of those beasts," says the apostle, " whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp : wherefore Jesus also, that he might sanctify the people with his own blood, suflfered without the gate," Heb. xiii. 11, 12. His people are de- livered from the dominion as well as from the guilt of sin by the merit of his blood ; for he " gave himself for them, that he might redeem them from all ini- quity, and purify unto himself a jjeculiar people zealous of good works," Titus ii. 14. He gave himself to death for them, that he might redeem them from the power of iniquity, as well as from the guilt and punishment of it, as the apostle witnesses, Col. i. 21, 22: "And you, that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled, in the body of his flesh, through death, to present you holy and unblamable, and unreprovable in his sight." And when behevers are thus, through obedience and sprinkling of the blood of Jesus Christ, renewed day by day in the spirits of their minds, then they have another exceeding great and precious privilege, namely, liberty of approach- ing God, and access with confidence unto him, as their reconciled Father. 'I'heir happiness in this respect is greater than can be expressed. They can cast all their care upon him, and thereby ease themselves of the burden, and they can lay all their wants and complaints before him, knowing that their God will sup])ly all their wants out of the riches of his glory in Christ Jesus. And this inestimable privilege comes to them through the blood of Christ, as the apostle has proved, Heb. X. 19, 20, &c. : " Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath conse- crated for us through the vail, that is to say, his flesh ; and having a high priest over the house of God ; let us draw near with a true heart, in full assurance of fuilh." 124 THE LAW AND THE GOSPEL. These are some of the privileges which believers receive from the most preciou's blood-shedding of Jesus Christ : and are not these sufficient to demonstrate the infinitely cleansing virtue of the fountain of his blood ? For by it they are washed from every pollution and defilement of sin, and are pi esented without spot or blemish before God. Did sin bring them into captivity ? The blood of Christ redeems them from all their enemies, who led them ca])tive — from sin and Satan, from death and hell. Did sin bring guilt into the conscience ? Tlie sprinkling of the blood of Jesus takes it out, and speaks pardon and forgiveness. Did sin make us unrighteous, and condemn us at God's bar i There is now no con- demnation to them, who are justified by the blood of Christ. Did sin provoke a holy God, and arm his justice to execute the pains and penalties of the broken law upon the transgressors ? Christ has made peace by the blood of the cross, and he gives them peace in their consciences, when they are justified by faith. Are we by nature sold under sin, and under its power and dominion ? The blood of Christ has merit and efficacy in it to purge our consciences from dead works to serve the living God. Did sin shut the door of mercy against us, so that God would receive none of our prayers or services ? The blood of Christ has opened a new and living way, and believers may with boldness enter into tlie holiest with their petitions ; for whatever they ask of the Father in his Son's name, he will give it them. Thus the blood of Christ saves from all iniquity. Whatever pol- lution or guilt iniquity had brought upon the soul, all is done away in the fountain of his blood. And these scriptures have so particularly described its virtue, that convinced sinners might have strong encouragement to rely upon its power to cleanse from all sin : for the Lord God has appointed it for this purpose, and it cannot fail of answering it, because he is almighty to render his own appointment eftectual. ITie blood of Christ cleanses by a divine virtue, which nothing can resist. God has engaged and promised that his almighty power shall work in the appU- cation of this blood, and that not only in the present life, but also in the next. He has given to it an infinite and eternal virtue. It can cleanse for ever. Oh ! doubt not then of any lesser virtue ascribed to it in scripture, since it has the greatest that possibly can be. Surely it can cleanse in time, since it can cleanse to eternity. *' Christ by his own blood entered in once into the holy place, having obtained eternal redemption for us," Heb. i.\. 12. " For by one offering he hath perfected for ever them that are sanctified," Heb. x. 14. And when the beloved apostle saw in a vision the great multitude, whom no man could number, standing before the throne and before the Lamb, clothed with white robes, and palms in their hands, and one of the elders asked him, " What are these which are arrayed in white robes? and whence came they ? And I said unto him. Sir, thou knowest. And he said unto me. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb," Rev. vii. 13, 14. These precious robes, in which they appear before God, and stand confirmed for ever and ever in bliss, were washed and made white in the blood of the Lamb ; and this gi^-es them an eternal purity and endless glory. Has not the fountain, then, which was opened for sin and for uncleanness, a di\dne property, since believers receive from it all the blessings of time and all the blessings of eternity The scriptures v hich I have quoted ascribe to it the wonderful power of cleansing from all sin, and that for ever. Sins of the greatest guilt, scarlet, crimson sins, whose deep dye cannot be taken out by any other means, washed in the blood of the Lamb, become as white as snow: and the foun- tain which has this infinite virtue stands open, night and day. It cleanses freely, without money and without price. Whosoever wll, let him come and be made clean. The Spirit and the bride incite him, and say, Come ; and let him that heareth s.-iy. Come ; and let him that desires to be cleansed, come. Come, and try its virtue, and it will infallibly succeed. Though thousands, and ten thousand times ten thousand sinners have washed in it, and been made clean, yet it has lost none of its virtue. Still it is almighty to do away sin. Whosoever is washed in the blood of Christ, is made clean and pure to all eternity. My brethren, do j^ou believe this ? And do you desire to experience its cleansing virtue ? Have you been convinced of the polluting nature of sin, and how it has defiled your souls, and rendered them in the sight of a holy God more filthy and abominable DISCOURSE X. 125 than tlie most loathsome object is in our eyes ? and would you be made clean freely by the blood of the Lamb of God ? Is this the prayer of your heart ? " I am con- vinced that God is of purer eyes than to behold the least iniquity, and I am nothing but iniquity." " Oh ! that the Lamb of God would take pity on me, and out of his mere love and mercy cleanse my polluted soul from every spot and stain of sin. I believe nothing else can cleanse me but his most precious blood ; and it cannot cleanse unless it be apphed and received by faith. Lord, apply it then for thy mercy's sake, and wash my soul in the fountain which was opened for sin and for uncleanness." If these be your real desires, you will foUow me, profitably, to the consideration of the Fourth particular I was to treat of ; namely. By what means and in what way sinners receive and jjartake of its cleansing property. Although Christ has shed his blood, and although it can cleanse from all sin ; yet it cannot cleanse un- less it be apphed. You can have no benefit from it unless it be sprinkled upon your consciences. By the shedding of it he obtained merit to cleanse ; but the efficacy of it in cleansing comes from the apphcation. The law pointed out this in the sprinkhng of the blood of the sacrifices, and particularly in the cleansing of the leper. AVhen the priest had examined him, and found the plague of the leprosy was healed, then the leper was to bring his sacrifice, and it was ofiered for him, and its blood was shed ; but he was not pronounced legally clean until the blood was sprinkled upon him. The shedding of the blood did not cleanse without the apphcation. And these figures of the law are applied to Christ in the New Testament. The apostle Paul speaks of the sprinkling of the heart from an evil conscience ; and the apostle Peter shows what it is which is able thus to cleanse the heart ; namely, the sprinkhng of the blood of Jesus Christ. This speaketh better things than that of Abel. Abel's blood cried for vengeance ; but Christ's blood cries for mercy ; and when it is apphed, it sprinkles the heart from an evil conscience, and purges it from dead works to serve the living God. This consideration brings us to meditate upon the ofl[ices of the Holy Spirit. As Christ covenanted to shed his blood, so the Holy Spirit covenanted to apply the merits of it, and to render it effectual to the sinner's heart. This is his office- character : he was to take of the things of Christ, and to show them unto us, to show us our want of them, and then to show us our interest in them. And in the present case he was to convince sinners that they wanted cleansing, and that there was a fountain opened for uncleanness, and by his grace he enables them to wash and be clean. As there can be no outward washing away of any pollution, but by an outward ajiplication ; so there can be no inward cleansing, but by his spi- ritual application. If there were a bath famous for curing some particular disease, you know it could not cure the diseased person unless he was bathed in it ; so neither can this fountain. It was opened for use ; and whoever is cleansed by it must be washed in it, inwardly and spiritually, by the Holy Spirit. He applies, and faith receives, the benefit of that blood, which cleanses from all sin : for the apostle, speaking of Christ, says, " Whom God hath set forth to be a propi- tiation through faith in his blood," Rom. in. 25. The shedding of his blood had merit to cleanse ; but faith apprehends it, and receives its cleansing virtue. Tliat faith which is the gift of the Holy Spirit, and is wrought in the heart by his operation, relies upon the blood of Christ, and puts its whole trust and con- fidence in its power to cleanse, and then finds the heart sprinkled with it from an evil conscience, guilt being taken out, and peace brought in, with love and joy, and all the graces of the Spirit of God. From what has been said, it appears, that there is a fountain open for sin and for uncleanness, and that the blood of Jesus Christ can cleanse from all sin. It had this virtue given it by the covenant of grace, when the holy, blessed, and glorious Trinity agreed to give their power to it ; and nothing can resist the power of the Godhead. He who shed it was God and man in one person. As God he was coequal and cottemal with the Father, and when he took our nature, that in it he might obey and suffer for sinners, nothing could be wanting to render his obedience and sufferings absolutely complete : for all the works of God are perfect ; nothing can be added to them, or taken from them. When Jesus shed his blood upon the cross, it was the will of the ever-blessed 12G THE LAW AND THE GOSPEL. Trinity that this blood should be of infinite efficacy to take away sin. It cannot want power to cleanse, because the whole power of the Godhead is engaged to make it effectual. It is the blood of the everlasting covenant. The Son has shed it, and the Father has received it as a full satisfaction and atonement for sin, and the application of it is now in the hand of the eternal and almighty Spirit; and when he applies it, and gives the sinner faith to rely upon it, what can then resist its power, or hinder its efficacy ? My brethren, how do you find your hearts affected with these great truths ? Do you see the polluting nature of sin, and do you desire to be cleansed from it in the fountain of Christ's blood And do you therefore desire it, that you may be made holy as well as righteous ' Would you have the blood of Christ to save you by its efficacy from the dominion of sin, as well as to save you by its merits from the guilt of sin ? Sirs, what say your hearts to these things ? Do you really wish to be cleansed from the power, as well as from tha pollution of sin ? If you do not wish for it, what do you think of the text Is it true that there is a fountain opened for sin and for uncleanness ? and has the blood of Christ the cleansing \irtue here ascribed to it ? Can it take out the guilt of sins of the deepest dye ? Are scarlet, crimson sins washed in it as white as snow ? Surely they are ; for it can cleanse from all sin. By the shedding of his blood, Christ obtained infinite merit to cleanse sinners ; but in order to their being cleansed, it must be applied; and the apphcation is now made by the grace of the Holy Spirit. Has he then applied it to you or not ? This is the main point. Have you been washed in this fountain and been made clean > What are you the better for its cleansing others, if it never cleanse your souls ? You can be benefited only from its application to you in particular, and by your experiencing the power of it in your own hearts. Let each of us, then, examine ourselves concerning this particular ; and may we do it, through the assistance of God, with profit and improvement ! 1 . It is not unlikely but there may be some persons here who are not tho- roughly acquainted with the defiling nature of sin, and who never heartily de- yired to be cleansed from it. This is the case of all unawakened sinners. They see not the pollution of their hearts, and lives, and therefore they are easy and content in their present state, ^\'ithout ever desiring to be cleansed by the blood of Christ. Does any one's conscience speak to him at present, and say — " This is my case ; I have not been cleansed from my sins ; nor do I desire it. My sins are so sweet and pleasing to me, that I should be very unhappy if I were to part with them." But are they more sweet and pleasant than heaven ? and would you part with heaven rather than part with them ? Consider this matter a little. You must part with one or the other ; for hear what God says of you in his word. You are the objects of his hatred. " Thou, O God !" says the Psalmist, " hatest all workers of iniquity," Psal. v. 5. Yea, so great is his hatred, that he cannot suffer you to appear before him. " Thou art of purer e)'es," says the prophet, " than to behold e^nl, and canst not look upon iniquity," Hab. i. 13. And if you die in your iniquity, without the blood of sprinkling, you can never enter into heaven : " For no unclean person hath any inheritance in the kingdom of Christ and of God," Eph. v. 5. To which agree the words of St. John in his description of the heavenly Jerusalem, " there shall in no- wise enter into it any thing that defileth." This awful scripture •nill be fuIfiDed in you. In nowise shall you enter into the city of the hWng God, imless your polluted souls be washed in the Redeemer's blood. You will be shut out or his presence and glorj-, and your eternal habitation will be with unclean spirits, in the regions of torment and despair. But, bad though your present state be, yet the gospel sets before you perfect deliverance. You are in\'ited to come and be made clean. The fountain is open; and if you now find it in your heart to make use of it, you may be washed in it without money and without price. AU is free. Your sins shall be freely par- doned, and your pollutions freely cleansed. Free grace shall do all for you, and all in you. And this day j'ou have an offer of all its blessings. Close in with it, and they are all yours. But if you now reject them, you cannot pretend that you never heard of your danger ; for you have now been warned of it. You cannot plead your ignorance of the merits of Christ's blood ; for you have now DISCOURSE X. 127 lieartl what great things the scripture says of it. From it are received all the graces of time, and all the blessings of eternity ; and you have been incited to come, and to be cleansed freely in the fountain that was opened for sin and for uncleanness. If, then, you still refuse to be washed in this fountain, you are wthout excuse : for if you reject this wilfully, and harden your hearts against it, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. Meditate upon this scripture. Think seriously what a fearful thing it is to fall into the hands of the Uving God. And may the eternal Spirit set in with this conside- ration, and so eft'ectually convince you of the pollution and guilt of your sins, that you may seek to be made clean, and may find the blood of Jesus Christ, cleansing you from all sin. 2. Are there any of you, my brethren, who are now desiring to be made clean, and to be washed from all your sins ? For you the fountain stands open ; and what should hinder you from making use of it ? Do you doubt of its power to cleanse you ? Remember it is the blood of the everlasting covenant. It cleanses in virtue of the covenant of the ever-blessed Trinity, and consequently by the power of the Godhead. Father, Son, and Holy Spirit have agreed to make it almighty to do away sin ; so that it cannot cleanse only in time, but it can also cleanse for ever and ever. This is the plain doctrine of scripture, and if you believe it, why do you not find great joy and peace in believing it ? Perhaps you think it can cleanse, but you are afraid it is not appointed for your cleansing. Nay, my brethren, reason not against your own comforts. For whom was it appointed, if not for you, who see your want of it, and w ho are desirous of experiencing its divine power ? You have the warrant of God's word, authorising you to wash and be clean. The text says, the fountain was for the inhabitants of Jerusalem, for the professing members of the visible church ; that, whenever any of them were convinced of their uncleanness, they might make use of this fountain, and have their hearts cleansed from an evil conscience. Oh ! reject not then the offered blessing. Take it upon the warrant and autho- rity of God's word, and doubt not but the fountain is open for you. Why, then, are you not cleansed in it ? Are you afraid that your sins are so many and so great that you cannot be made clean ? As to their number, it can cleanse from all sin ; and as to their greatness, it can take out the guilt of scarlet, crimson sins — the greatest that possibly can be : therefore this is no objection. You may come with all your sins and be washed freely from all in the fountain of Christ's blood. Come then — But you draw back ; you fear it would be presumption in such a sinner as you are. What ! Is it presumption to believe in the word of God, which cannot be broken, and to rely upon the promises of God which are as unchangeable as himself? No. It is glorifying Gcd, and honouring his word: whereas you make God a liar by your false modesty, as if he could break his word to you, and as if you might be disappointed when you claimed the fulfil- ling of his promises. My brethren, these things cannot be. God's word and jjromises are, like himself, without any variableness or shadow of turning ; and whatever they offer you is yours, when you rely upon him for the receiving of it from his free grace. And since you have the authority of God's word and promises to silence your doubts and fears, are you resolved in the strength of grace to rely upon them ? If you be, then they shall be made good to you. Heaven and earth shall pass away, rather than one tittle of them shall fail. Your robes shall be washed in the blood of the Lamb ; and whatever graces and blessings Jesus has to give his people, shall be yours, in time and in eternity. 3. Perhaps some persons may inquire, Of what use is this fountain to be- lievers ? The uses of it are many and great. All their graces flow from it ; all their duties are to be w ashed in it ; and all their comforts are maintained by it. Surely, then, it is of great and infinite service to believers. Under the third head of this discourse I considered the high character given in scripture of this fountain. From it are received redemption, forgiveness of sins, justification, peace with God, sanctification, freedom of access to God, as a reconciled Father, eternal redemp- tion, and the robe of everlasting righteousness, in which the saints stand con- 128 THE LAW AND THE GOSPEL. firmed in bliss. All these graces and blessings flow from the fountain of Clirist'g blood, and flow freely. They cost us nothing. They are the free gifts of our loving Saviour, which, of his abundant mercy, he bestows upon his people ; and this makes his blood very precious to them, that the gifts, which are inesti- mable, they receive from it freely ; and by their repeated trials of its worth and value they grow in the knowledge and love of its preciousness : for they find it not only necessary for their sins, but also for their duties. The holiest duty, which was ever done by a mere man, wanted washing in this fountain. The ceremonial law taught this doctrine in a very clear manner ; for upon the holy crown of the high priest there was a plate of pure gold, with this icscription. Holiness to the Lord : " And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts ; and it shall be always upon his forehead, that they may be accepted before the Lord," Exod. xxviii. 38. Herein he represented the o.^fice of the high priest of our profession, who bears the iniquity of our holy things ; for there is imperfection in every duty, in every act of obedience some short coming, which requires the atoning blood of Christ, that it may be accepted before the Lord. There is no believer who loves God in that perfect manner which the spi- rituality of the law requires. This appears very e\'idently from their failings in the services which they pay him. When do they pray without some wandering thoughts ? When do they hear the word as in the presence of God, and receive it not as the word of men, but as it is in truth the word of God ? Do they not sometimes hear mth great dulness, and at other times are not able to mix faith with -what they hear ? Are they not negligent in searching the scriptures, and negligent in praying for a blessing, when they do search them? Howhttle do they treasure up in their memories and how httle fruit does the engrafted word bring forth m their lives ? When they go to the Lord's table, how often do they complain of their want of devotion and gratitude ? And therefore their serrces, yea, the very best of them, because of these imperfections and short commgs, would not be acceptable, unless they were washed in the fountain of Christ's blood. Sensible of this they Uve by faith upon fresh applications of it, suing for Its merit and hoping for its efficacy in every thing they do. And as the accept- ance of their duties, so their comforts are derived from the blood of Christ. Their iove, their peace, their joy flow from this fountain. This is their continual matter of rejoicing, that the blood of Christ was freely shed for them, and that he, who gave his blood for them, will with it give them all things. This bears them up under trials, strengthens them against temptations, supports them in sickness, and arms them against death. Lliey know that aU these things are working to- gether, under God, for their good. Yea, they e.xperience it, and that makes them happy ; happy in time, and happy in eternity. What is now their crown of re- joicing below, will be much more so above. Then their joy will be full, when they shall join that innumerable company, whom no man can number, and with them give honour and glory, and blessing and praise to him that was slain, and hath redeemed them unto God by his blood out of every kindred, and tongue, and people, and nation, and hath made them kings and priests unto God and his Father. Then they will know how to value that blood which brought them to such perfect and eternal blessedness. O Lord I help us to set a greater value upon it than we commonly do. Teach us more of our want of it, and of its worth. Supply us more abundantly with the graces and blessings purchased by its merit, and freely bestowed by its efficacy. And may the dear Lamb of God give his blessing to what has been now spoken, although it has been in much weakness, that, if it be his holy wiU, all who hear me this day may be brought to see and to lament their spiritual uncleanness, and to apply for cleansing to the blood of Jesus. Oh that the Lord God would direct you all to the fountain which he has opened for sin and for uncleanness ; and may he give you faith to wash in it and to be cleansed from all sin, according to what we have been asking this day in the excellent words of our church. " Grant, we beseech thee, merciful Lord, to thy faithful peopli, pardon ana peace ; that they may be cleansed from all their sins, and sen e thee with a quiet mind through Jesus Christ our Lord." Amen. no DISCOURSE XI. THE BALM OF GILEAD. Is there no balm in Gilead? is there no physician there!' Why then is not tJie health of the daughter of my people recovered? — Jer. viii. 22. All, men love, health. The desire of it is founded in nature. It is one of the natural instincts which never leaves us. So long as we love pleasure and hate pain, we cannot hut love health, as the chief of all outward hlessings. Indeed, it is to he desired beyond them all, because wthout it we can enjoy none of them ; without it we are unfit for our worldly business and employment, and unfit for the duties of religion. A good man would therefore wish for health with a view to the concerns of a better life, as well as to those of the present life. All men desire it upon a temporal account. But, alas ! how few have any real desire for the health of the soul ! If the body be in great pain, with what haste do they send for relief ! and how carefully do they foUow the physician's prescri])tion ! But when their souls are wounded with sin, and they may endure the smart and anguish of their wounds for ever (for these are by any human means incurable); and when a divine remedy is proposed, and they hear of a loving and an almighty physician, under whose hands no patient was ever lost ; yet they have not one wish to be healed. What can he the reason of this ? Why are the very men who, with an invariable aflFection, love bodily health, so far from desiring the health of the soul, that when they have an oflFer of being healed of all their spiritual maladies, they neglect the remedy and despise the physician ? Is not this unac- countable conduct ? What can make the same men in the sam.e case reason so differently ? If they had an infallible remedy for the recovery of bodily health, there is not one of them who would reject it ; but there is a sovereign remedy for the recovery of the health of the soul ; there is a balm in Gilead, and a most kind and able physician there to apply it ; and yet spiritual maladies abound. Let us inquire into the cause of this inconsistent behaviour. It is an inquiry in which we are all nearly concerned. Our welfare depends on our being healed of the wounds of sin by this balm of Gilead. We can have no true peace of conscience here, nor no true happiness hereafter, unless we take this sovereign medicine. May the Lord God dispose us all to take it by means of what shall be said in opening and explaining the te.xt ; in which there is. First, Some sickness referred to. Secondly, A sovereign medicine : — there is balm in Gilead to heal it. Thirdly, A great physician to apply it : and all the means of healing being thus ready at hand, the question naturally follows, in the Fourth place. Why, then, is not the health of the daughter of my people re- covered ? If we look back to the l7th verse, we shall find an account of the sickness referred to in the text. The people were stung with serpents and cockatrices, and of the most venomous and fiery sort, whose poison, once infused into the blood, acts like the most raging fire, consuming and drying up the fluids of the body, and in a short time bringing on certain death. " For behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord." This is a just picture of that more deadly poison which the old serpent, the devil, infused into both body and soul ; the efllects of which all the human race have felt ; for he drew us all into sin, and the dreadful conse- quences of sin appear in that variety of diseases which bring down our bodies to the grave of death, and in that variety of corrupt and depraved appetites which proves the soul to be alienated from the hfe of (iod, and to be incapable, unless it be entirely changed, of enjoymer God. It was sin wliich thus poisoned our nature : for before sin entered into the worlrj, all thinf^s were good. There was no evil to afflict eiiher r)C)d\ oi soul, hut when sin enfeiv-d, rher ihe sanction of the law took place, ' In tne day mat thou eatest of the forbidden fruit, dying 130 THE LAW AND THE GOSPEL. thou shalt die." Gen. ii. 17. In that day thy body shall become mortal, and liable to those pains and diseases, which in a course of years shall destroy its animal life ; and thy soul shall be separated from the fountain of spiritual life, and cut off from all communion with God in this world ; and in the next it shall be separated from him for ever; which is the second death. O sin! what hast thou done Thou art the author of all the evils which mankind are capable of suffering in earth and hell. Thou broughtest them all upon us, thou enemy of God and man. And wilt thou afterwards pretend to be our friend Wilt thou come to court us with promises of happiness, that, by deceiving us, thou mayest more eflectuaUy poison and destroy our bodies and souls ? Look upon this base traitor, my brethren. Can he be a friend to your nature, who has subjected it to all the miseries of mortality ? If you have any true love for yourselves, how can you love and cherish sin, which has made you liable to suffer the first and the second death ? What ! is this a friend to be taken into your bosom one that will murder your body, and bring both body and soul mto hell ? Accuslom yourselves to view sin in this hght, and it will help you to see the horrible de- structive nature of it. ^^^len you behold a dead corpse, think what a murderer sin is : for that body would never have died, if sin had not poisoned it. And then turn your eyes inwards, and let each man say to himself — 'Hiis beloved body of mine, upon which I spend so much time and care, was made mortal by sin ; and all the pains and diseases which I can suffer came from the same cursed cause ; yea, from it came all the miseries which I deser\'e to suffer with devils and condemned spirits in the fire that never is to be quenched : and shall I love and dehght to serve such an enemy ? shall I give up the members of my body as instruments of unrighteousness unto sin, and so work out mine own everlasting destruction ? God forbid. As sin is the aiithor of all the evil, which I do or can endure, I wiU therefore fight against it ; and may the Lord God save me from the guilt, and deliver me from the dominion of it ! This is the language of every heart which is made sensible of the poisonous qualities of sin. When the awakened sinner feels the malignant venom working in his constitution, he wiU be led to abhor and to detest it, and the more so, when the scripture discovers to him the execrable foe, who poisoned him with sin; and that was the old serpent. What these serpents are said, in the 17th verse, to have done to the body, in poisoning it, the same did he both to body and soul ; and as he did it at first in tlie serpent, he has therefore been known and distin- guished by this name from the time that he deceived our first parents in the subtle serpent. The apostle has given us a very alarming description of him. Rev. xii. 9, where he is treating of the war which was in heaven between Michael and his angels, and the dragon and his angels. " And the great dragon," he says, " was cast out ; the old serpent, called the de\nl and Satan, who deceiveth the whole world." Here he is called the serpent, alluding to his crafty ^^^liness ; and the old serpent, to denote his ha\'ing employed all his wiles to deceive and ruin mankind. As soon as they were created, he plotted their destruction, and he became Satan, their sworn adversary, and the devil, their accuser, who sought to destroy their precious lives wth the rage of a dragon ; yea, with more rage than common dragons have, even with the burning fur)' of the great dragon. And, alas ! he was successful : for he deceiveth the whole world : he poisoned the whole human race : he corrupted all flesh, and we are now groaning under the dreadful effects of our total comiption. The cursed venom of sin, which he infused into our bodies, still works in them ; but its more cursed venom still works, though less perceptibly, in our souls. The poison keeps working in the body, until it bring on sickness and death, and reduce us to the dust, from whence we were taken ; and it keeps working in the soul in every hateful and unholy temper, which tends to stir up the wrath and indignation of God, and to separate the soul for ever and ever from him, the fountain of hfe and glory This is the great and universal malady refened to in the text — the malady of sin, with which the old serpent, the devil, has poisoned the whole world. When he deceived our first parents, he then poisoned the fountain ; and all the streams which have been ever since flowing frorn it partake of the direful infection : for the word of truth declares, "That as by one man sin entered into the world, and DISCOURSE XI. 131 £cath by sin, so death passed upon all men, in ivhom all have sinned." Here )he entrance of sin is said to be the csuse ol thf, entrance of death, and we all lie in Adam, therefore we ali sinned iii him ; for the wages of sin is death. Now God, being mfinitely just and righteous, would not pay the wages, unless there were some sin to deserve them ; but infants receive the wages of sin, and con- sequently they are sinners ; they die in Adam, because in him they sinned. " For by the offence of one, judgment came upon all men to condemnation." Thus was our whole nature, both body and soul, corrupted by the fall ; and there is not a sound part or faculty in either of them. Tliey are conupt and abominable altogether, and in nothing does this total conniption more evidently discover itself than in their entire blindness and insensibility of their dangerous condition. They are poisoned, and yet they know it not ; nay, they are so unwilling to know it, that when we inform them of it, they are highly offended. They cannot bear to be told of it, no, not by the ministers of the gospel, whose office and duty it is. We are sure to stir up their rage and hatred, if we discover to them the workings of this poison in their hearts ; and if we appeal to the effects of it in their lives, and refer them to the plentiful streams of iniquity, which are con- tinually flo\ving from the corrupt fountain of the heart, then they cannot bear us ; they are hke the deaf adder, that stoppeth her ear, which will not hearken to the voice of charmers, charming ever so wisely. They are resolved not to be disturbed about their sins, and therefore they will not hear of their sickness or of their danger. They had rather die of their malady than be made uneasy about it. Let sin do its worst in the nextlife, in the present they ndll enjoy it ; and in sweet security, too, if they can. Is not this an astonishing degree of infatua- tion ? Is it not one of the strongest delusions of the devil, that he should make those very men insensible of their spiritual maladies, who are exquisitely sensible • of the least bodily malady, whose feai-s are all alarmed at the thoughts of their d)'ing to this world, but who have not the least concern about their dying from God and glory ? Are any of you, my brethren, in this case ? Are you easy about the state of your souls, having never been in any distress about original and actual sin ? Did you never feel yourselves so sick of both, that you were afraid you should perish everlastingly ? If not, consider what it is which keeps you in this fatal security. Are not you sinners ? For all have sinned. And has not sin poisoned both body and soul And is not this one of the sad, stupifying effects of its poison, that, while there is but a step between you and death, yet you have no concern about your being healed ? Are these things so ? If they be, may the almighty God awaken you to a sense of your danger. Oh that he may set home and fix such a conviction of sin upon your consciences, that, feeling your malady, you may earnestly seek the great physician's help, and may happily find that there is balm in Gilead ; which is the Second particular I was to consider. Glory be to God, who hath not left us without remedy. Our disease is dangerous, but there is balm in Gilead, which can heal perfectly and eternally. The country df Gilead was famous for a precious balm which grew there. " Go up to Gilead, and take balm," says the prophet Jeremiah, xlvi. U. Its healing virtue is described by him, chap. U. 8, where, speak- ing of the downfal of Babylon, he says, " Take balm for her pain, if so be she may be healed." This sovereign medicine, which then grew in Gilead, could assuage the pain of wounds, and heal them, and thereby was a type of the gracious remedy which God had provided for the healing of the wounds of sin; namely, the most precious blood of the Lamb of God, applied and made effectual by the Holy Spirit : for as this cleanses away all the pollutions, so it heals all the diseases of sin. Tlie scripture has treated largely of its healing virtue ; but it is nowhere more forcibly recommended than in the parable of the good Samaritan. Our Lord savs, " A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his raiment, and wounded him, and departed, leaving him half dead." This certain man was Adam, whose possession was in a paradise of peace and rest; and there h? was, innocent, safe and hap])y : but he left this bhssful state of his o^-n accord, contrary to God's express command- ment, and he fell among thieves — Satan and his angels — who drew him into sin, ♦rinped him of his raiment, and robbed him of his righteousness, in which his K 2 ]32 THE LAW AND THE GOSPEL. soul had hitherto appeared in immaculate purity before God. This spotless robe they took away, and left poor fallen man naked and wounded. They wounded his body with those pains and diseases which bring it down to the dust, from whence it was taken ; and they wounded his soul in all its faculties ; his under- standing with darkness; his will with a vicious choice ; and his affections with worldly-niindedness ; so that he placed his love upon the creature instead of the Creator : they wounded liis conscience with guilt, and with fear of death and of hell. " And they dejiarted, leaving him half dead ;" for his soul, the better part, was separated from God, and already dead in trespasses and sins, and the body was dying. When man was fallen into this helpless state, the patriarchal dispensation took place from Adam to Moses, under which the first-bom was priest, and had a right to offer up the appointed sacrifices ; but these could not give hfe to the sinner, and therefore the jmest came and looked upon him, and passed by on the one side, being vt a.hle to raise hini up from the death of sin. Next succeeded the Levitical dispensation from Moses to Christ: the Levite came and looked upon him, and passed by on the other side, being unable, by any of the legal rites and ceremonies, to raise fallen man to his former righteousness and perfection. " But a certain Samaritan, as he journeyed, came where he was." Samaritan signifies a keeper ; and it here stands for the keeper of Israel, whose compassions fail not: "for when he saw him, he had compassion on him." His love disposed him to use his power for the sinner's recovery. He was almight}-, and he resolved to use his almighty power to heal him. He went up to him, and applied the balm of Gilead — " he bound up his wounds, pouring in oil and wine ; wine, the estabUshed type of the most precious blood of the Lamb of God ; and oil, the known emblem of the salutary influence of the Holy Spirit. Pour these into the deepest and most dangerous wounds of sin, and they will infallibly work a perfect cure ; for the blood has a divine virtue to heal, being appointed and ordained of God for that very purpose. It cleanseth us, says one who had experienced its virtue, and by cleansing healeth us from all sin. And no wonder; becau.se it is the blood of God. He who shed it was God and man united in one Christ, and therefore it had infinite and div-ine merit : and when he stood in the place of sinners, obeyed and suffered for them, and was obedient even unto death, his obedience and sufferings could want nothing to render them as satisfactory as the law and justice of the Father could require ; because his blood had virtue as a release to discharge behevers from all the pains and penalties to which they were subjected for their sins, and as a purchase to put them in possession of their forfeited estate. The apostle describes its operating as a release, when he says of it, " that we have redemption through his blood, even the forgiveness of sins ;" and as a purchase, when he says, " that Christ, having washed us from our sins in his own blood, hath made us kings and priests imto God and his Father." Now, smce the blood of Christ has this sovereign heahng virtue, and since we have through it redemption, even eternal redemption from aU the pains and miseries of sin, surely, then, it is an essential ingredient in that precious balm of Gilead, which has virtue to heal every sinner who takes it, let his case be ever so dangerous. But then it must be taken. A sick man may have a very good remedy at hand ; but if he never take it, it can never cure him. In hke manner, it is not enough that the blood of Christ can heal, but, in order to heal, it must be applied. Tlie application makes it effectual, and therefore we read of the blood of sprinkling both in the Old Testament and in the New. The blood must be sprinkled upon the conscience, m order to heal the wounds of sin; and this is the office of the Holy Spirit. He apphes the blood of Christ : he brings this healing balm to the wounded soul. And as oil was the emblem of his salutary influence, therefore, in the good Samaritan's prescription, we find the medicine was made up of oil and wine ; of the blood of Christ ; and of the grace of his Spirit ; which two, sweetly joined and tempered together, make up the healing balm of Gilead. There is not a wound of sin so deep, a disease of sin so despe- rate, but the blood of Christ, applied by the Holy Spirit, can heal them : for God hereby healeth the broken in heart, and give'th this medicine to heal their sickness. Although they be half dead, yet it can recover them ; because it qje- DISCOURSE XI. 183 rates by a divine and almighty power. The blood of Christ can raise the deadest soul to justification of life, and through sanctification of the Spirit this life is renewed and strengthened, day by day, until every spiritual malady of sin be removed, and sorrow and sighing be done away for ever. Hear this, ye mourners in Sion, and lift up your drooping heads. Looking into your- selves, you may have reason to grieve. Your sins are many and great. They have wounded your consciences. You feel the smart, and your distress is exquisite. But despair not. Lo ! there is balm in Gilead. The blood of Jesus is an infallible remedy. The Holy Spirit is almighty to apply it ; and he has already shewed you your want of it. Oh that he may give you grace to wait until lie supply your wants, and you feel its sovereign virtue healing your wounded consciences ! And to encourage you to seek and wait until you find, remember that there is not only balm in GUead, but also that there is a phy- sician there ; as I am, in the Third place, to consider. Under whose hanJs you cannot fail of a perfect recovery ; and he is no less a person than the great physician of souls, who is also God over all, blessed for ever. He who created aU things, visible and invisible, and who supports them by the word of his power, vouchsafes to heal his people of their sins ; so there can be no doubt of his power, because he is almighty to heal. And can there be any doubt of his love ? Did not his love bring him down from heaven to the lowest humiliation, even to veil his divine glory under a covering of flesh ? and did not his love then lead him to put forth his divine power to heal every one who apphed to him for a bodily cure ? Whereby he demonstrated to us his readiness to exert the same power to heal the spiritual infirmities of those who come to him for his assistance. The eternal God, whom angels and archangels worship and adore, was pleased to be manifested in the flesh ; so that God and man were one Christ, and the one Christ, the God-man, stood up in the place of sinners, as their representative : for them he obeyed the law, and suffered the j)ains and penalties due to the breach of it, that by his stripes they might be healed : he was obedient, even unto death, and then rising from the dead, as their representative, he wrought out an all-perfect righteousness for them, which being imputed unto them by faith, they thereby received justification to life, and all the deadly wounds of sin are healed, llius the great physician of souls has demonstrated his love. You may read it in every action of his life, and in every suffering unto death. You may read it engraven in every wound of his crucified body. What were the marks and scars which the cro^vn of thorns made in his head, and the whips and scourges made on his back, but visible signs and seals of his love ? The love which led him to his agony and bloody sweat, to his bitter cross and passion, was greater than that of the strongest instinct and natural affection in the human breast : " For can a woman forget her sucking child, that she should not have compassion upon the son of her womb ? Yea, they may forget, yet will not I forget thee, saith the Lord : for I have graven thee upon the palms of my hands." While he looks upon them, he cannot forget his people ; because on the palms of his hands are the prints of the nails by which he was fastened to the cross ; and these prints are the precious engravings of his wonderful love. Look upon the crucified Jesus, my Christian brethren, as wounded for your transgressions, and bruised for your iniquities, and see if ever there was love like his. Every wound speaks forth his love ; every bruise loudly proclaims the greatness of it. His death demonstrates his love to have been stronger than death, and his pierced side showed that he had set his people as a seal upon his heart ; for from thence there flowed blood and water ; water to cleanse the pollution, and blood to heal the wounds of their sins. Surely, then, he who shed his heart's blood for them cannot want love. Let this encourage poor dejected souls to wait upon him. Why are ye so troubled, as if God had not provided a medicine to heal the broken-hearted ? Is there not balm in Gilead ? Is there not a physician there ? Oh ! wait upon him, then, for his kind assist- ance, and you will certainly find that the fountain of his love is not dried up. He is now indeed on the throne of glory, king of kings, and lord of lord.s ; but he has the same tender heart which once bled to death upon the cross. Ap. 134 THE LAW AND THE GOSPEL. ply to him for relief, and he will not cast you out. You can have no distemper but ■what he has power to heal ; for he is an almighty physician ; and no distemper but what he has love to heal ; for God is love, and the Saiiour, the Lord Christ, is God. How great soever the wounds of sin may be, yet, if you fall low at his footstool, crying for mercy, he will not reject your suit. What ! was it ever known that he cast out the ])rayer of the poor destitute ? No. There never was, and there never will be such an instance. Wlien he was upon earth, he never refused to hear any one who asked his help. He never sent one single person away unrelieved, whatever his disease might be, or however unworthy he was to be healed of it. He cured all that came to him; and he did not half-cure them; but it is written, *' they were made perfectly whole." Perfectly does he heal all patients to everlasting health. He forgiveth aU their sins, and healeth all their infirmities, and thus admits them into the city of the living God, the inhabitant of which shall not say, I am sick ; for the people that dwell therein shall be for- given their iniquity, and so freely and fully forgiven, that God will remember it no more. Ana is this indeed the character of the great physician of souls Is his heart so fuU of love, that he is always disposed to use his power for the per- fect recovery of convinced and afflicted sinners Is he as wUing as he is able to heal them ? No doubt he is. Let such persons, then, seek his hel]), and look uj) unto him for medicine to heal their wounded consciences. He hath wounded you out of love, and he will heal. He hath convinced you of your wants, in order that you might wait upon him to have them supplied. Wait, then, and he will give you abundant reason to admire and to praise the wonders which he wll do for you and for your sah ation. He will pardon you freely, and will heal all the wounds which sin has made, and then he wiU enable you to declare upon your own happy e.xperience, that there is balm in Gilead, and a physician there. Now, since this is the case, why do men labour under the maladies of sin J Since the blood of Christ is the sovereign balm, and Christ is the physician, whose power and love are able and willing to heal the most desperate disease, and the Holy Spirit is almighty to apply the healing balm, may we not then rea- sonably inquire, Why is not the health of the daughter of my people recovered ? And this is the Fourth and last particular to be considered. Wliy are any men sick wben they have an offer of health ? Do they choose, do they love sickness ? Yes. The same men, whose every pulse beats after bodily health, choose and love spiritual sickness. They are alarmed at the least disorder which attacks the body, and yet they have no concern about the soul, although it be wounded with sin, and sick unto death, yea, just ready to perish. How absurd is this conduct ! Thus to prefer the health of the meaner and baser part of their constitution to the more noble and exalted part, is a flagrant absurdity. Nay, not to desire the health of the soul, when it is offered them, is acting unnaturally against their own interest. To reject it, when the great physician himself offers it in his word, is treating him with vile ingratitude ; and not to receive this inestimable remedy at his hands, when he sends out his ministers to invite sinners to take it, to spurn it from them, as if it was a thing which they did not value, or did not want ; this is the height of sin and %vickedness ; for whosoever thus accounteth the blood of the covenant an unholy thing, and thereby doth despite unto the spirit of grace, for him there remaineth no more sacrifice for sin, but a certain fearful looking-for of judgment and fiery indignation. This being the case, the question returns. What can be the reason that the health of the daughter of my people is not recovered ? Here is the all-heahng balm of Gilead; here is an all-wise and an almighty physician; and why then, my brethren, will you not for his sake, for your own sakes, receive the sovereign medicine at his hands ? What otlier cause can be assigned, but that you love your disease more than health. Sin, with all its infirmities, is dearer to you than the full enjoyment of the pleasures of a perfect recovery. Sin, although you die of it, is more precious than to receive hfe from the hands of our redeeming God. Sin, although it send you to hell, is more desirable than health in heaven. Sin, although it bring on you never-ending torments with devils and condemned the wounds of sin, and eternally. DISCOURSE XI. 135 spirits, is sweeter to you than these eternal joys which are at God's right hand for evermore. Oh ! what a wonderful delusion is there in sin, that it should thus make men love it more than health and happiness ! How strong is the delusion, since the same men reason in the things belonging to the body directly contrary to what they do in things belonging to the soul ! Propose immediate relief to any of them lying in a severe fit of the gout or stone, they embrace the proposal with eager joy. Propose immediate relief from the pains and miseries of sin, they wU not hear of, much less take the remedy. There is balm in Gilead, a physician is there, even the Lord Jesus, the sovereign physician of souls, and yet they wiU not apply to him. Sick as they are, and ready to expire with the infir- mities of sin, yet they had rather perish than be beholden to him for a cure. All his attributes, his power, his wisdom, his goodness, cannot win them. All his graces, his pardoning, justifying, sanctifying grace, have no influence. He may be a God almighty to save, but the charms of sin, though but for a season, seem to them preferable to the blessings of his present and eternal salvation. But whence is it that sin should be capable of deluding men so far as to make them prefer sickness to health ? The true cause is this : Sin blinds their eyes, and hardens their hearts. It stupifies and deadens the senses, so that they feel not their spiritual in the same manner as they do their bodily diseases. The understanding is in darkness ; they know not that it is diseased. When they know it, the memory is short and soon forgets it. When they remember it, yet conscience is fast asleep ; it neither checks the will in the choice, nor the affec- tions in the love and enjoyment of sin. Thus has sin impaired aU their faculties, and they have no desire to be healed, because they are insensible of their malady. When we endeavour to convince them of it, they will not believe us ; and because they do not feel the immediate smart of their sins, they \viU not therefore give credit to us when we declare, from the word of God, that they will smart for them, and to eternity, unless they come to the physician of souls to be healed. And this will be the case, so long as they are intent upon their present pursuits, and live entirely to sense and to its enjoyments. All this time their own hearts deceive them ; for it is one of the greatest delusions of sin, to keep men ignorant of the true state of their souls. It flatters them with peace, while the Almighty is at war with them ; and it promises them happiness in the enjoyment of those things which will bring on them eternal torments. And while it keeps them in this state of carnal security, nothing can appear to them more absurd than to hear that they are sick when they fancy themselves to be in perfect health. 1. My brethren, are any of you in this state ? Do you feel no pain, and do you apprehend no danger from your sins ? Are you entirely secure, although your sins be unpardoned, and God might glorify his justice by immediately inflicting the deser\'ed punishment ? Nay, do you not find part of sin's punishment ah eady inflicted ? and why, then, should you hope to escape the remaining part ? For have you not suffered some of those pains and sicknesses which, in a course of years, will infallibly bring down your bodies to the grave, and inflict the sen- tence on them, " Dust thou art, and unto dust shalt thou return The body was not at first liable to this sentence, until sin poured its cursed poison into it, and infected it with those painful maladies which no art of physic can heal, and which wear it down to the grave of death. Every pain which it feels ; every sick- ness which it labours under ; all the outward and inward dangers which threaten its mortal life ; are owing to sin : for the wages of sin is death. AU the harbingers of death, which afflict and weaken men's bodies, and thereby prepare the way for his seizing on them, and carrying them prisoners to the dark and cold regions of the grave, all these derive their power over us from sin : for, as by one man sin entered into the world, and death by sin, so death passed upon all men ; for that all have sinned. Sin has most undoubtedly wourded your bodies with pains and sicknesses, with mortality and death : and what a madness, then, and infatuation is it to think that sin has not wounded your souls as well as your bo- dies ? For what says the scripture ? " The soul that sinneth, it shall die." Is not that a desperate wound It shall " die." How ! Can the soul die ? Yes. It may be dead in trespasses and sin. Its death consists in being separated from God, the fountain of life, and in having no communion with him, either in this 13G THE LAW AND THE GOSPEL. world or in the next. And is not this a greater punishment than the death of the body ? and is it not infinitely more painful too, thus to die from God and glory, and to be tonnented with the worm that never dieth, and in the fire that never shall be quenched ? What ! is not that a wound indeed which thus alien- ated you from the life of God ? Yea, a most dreadful wound, the torment and anguish of which you may suffer for ever and ever ? Men and brethren, are these things so ? Examine the evidence, and determine. Is not sin the great murderer, who has wounded your bodies with pains, and diseases, and mortaUty, and has separated your souls from God, the fountain of life, and made you subject to the first and second death ? Is not the proof of these truths as complete and full as the case will admit of ? Does it not amount even to a demonstration ? And do you not then stand in need of some sovereign balm to heal you ? and do you not want a physician ? You certainly do, as much as ever dying men did. And why, then, do you neglect the remedy, and slight the physician ? But perhaps some persons may say, How can these things be ? Am not I in perfect health ? and how then can I labour under those diseases which you are mentioning ? Yes, my brother, you may be in health, your body may be per- fectly well, but you have a miserable, sinful soul within you, which is' infected with the plague and foul leprosy of original sin, and which has been wounded with thousands of actual crimes. This is j^our case, and it is most deplorable. All the powers in nature can give you no relief. There is no remedy in heaven or earth, but the blood of Jesus Christ applied by the grace of his good Spirit ; and yet sin has such power over you as to persuade you. to neglect that precious medicine, without which you must [jerish everlastingly ! What ! say you. Can 1 be in this desperate condition, and not know and feel it ? Yes, you may. It is an undoubted matter of fact, that sin brought as many diseases upon the soul, as it did upon the body. Indeed, it left the soul entirely sick, and without any soundness in it, as we daily confess in the words of our church — " there is no health in us." And if there be no health in you, surel)', then, you are sick in every part ? And you have no sense of your malady, be- cause sin has so impaired ail your faculties, that you have no spiritual discern- ment. You do not discern your case to be dangerous, which is one of the worst symptoms you could have. It proves you to be far gone in a spiritual letharg)' ; so that the less sense you have, the greater is your danger. And is not this a dan- gerous disease which makes the patient insensible ? For how can he avoid perishing of it, while conscience, which ought to give the alarm, is seared with a hot iron, and the other faculties of the soul are past feeling > This is the scripture account of your condition ; and if it has not convinced you, may the Lord God Almighty make you sensible of your malady, that you may apply to the great physician of souls for the balm of Gilead, along with those convinced sinners who are now waiting upon him for the sovereign remedy. 2. When sinners are first brought to a sense of their guilt and of their danger, and conscience begins to do its duty, they are apt to ^\Tite bitter things against themselves, and through unbelief to reject the offered mercies of the gospel. They feel the wounds of sin more sharp and painful than ever its pleasures had been sweet and delightful. The law stirs up guilt, terrifies their consciences with its threatenings, sets God before their eyes as armed with almighty justice to in- flict the threatened punishment, and they see no way open to escape. Speak to persons in this distress of the balm of Gilead, the remedy appointed of God for their disease, they cannot believe it is able to heal them ; or if they are brought to believe this, yet they reject the comforts of the blessed medicine, for want of faith to apply it to themselves. Let us consider this case a little. My brethren, sin has wounded your bodies and souls, and you are become sensible of the malady. You feel the anguish of it, and you desire to be healed. Wliat objection have you to the remedy which the Lord God had apjiointed for your recover)' ? Has it not virtue to heal your wounded conscience ? You know what the remedy is : It is the balm of Gi- lead, the most precious blood of the Lamb of God, applied by the eternal Spirit ; and it heals not by any natural or physical qualities, but by a divine and spiritual efllcacv. The power of God is always jiresent with it to heal You cannot thei-e- DISCOURSE XI. 137 fore object against medicine ; because God has provided it, and he, with his own ai m, renders it effectual for the cure of wounded consciences. True, say you, I believe the remedy is infallible ; but how do I know that God will apply it to my soul ? You are wounded, and it is balm for wounded con- sciences, therefore for yours. God has awakened you; he has brought you to the knowledge of your disease, and you feel the pain of it. For what reason has God done this ? but that the sense of your misery might send you to the phy- sician for his advice and assistance. When the enemy of souls sees you thus escaping out of his hands, he would try to persuade you that the remedy is not for you ; whereas you are the very persons to whom the gospel offers it. Christ says, he came not to call the righteous, but sinners to repentance ; and you are sinners i you feel the misery of sin ; and therefore Christ came to caU you. Since you are sick, he calls you, as much as if he had called you by name in the gospel, to receive of him the balm of Gilead to heal all your spiritual infirmities. You think you should be happy, if you could believe this ; but you find so many and such desperate wounds, so many soul-murdering sins, that you dare not believe the remedy is for such as you. But why not ? Is not the medicine for sin-sick souls ? And the more sick you are, the more you want the medicine ; and be your case the worst that ever was, yet the virtue of the medicine is al- mighty. If, from the sole of the foot even to the crown of the head, there was no soundness in you, but in every part wounds and bruises, and putrefying sores, yet the balm of Gilead can make a perfect cure ; yea, if you have ten thousand more wounds than you have, it could heal them all. Consider, then, how greatly you disparage and vilify the love and power of our divine physician by supposing your sins more able to kill than he is to heal. Is not he the Lord God Almighty? and are not all things possible with him ? Oh ! be not faithless, then, but be- lieving. But perhaps guilt suggests to you. My case is singular ; I have sinned against light and conviction. Often did I resolve to leave my sins, but I as often broke my resolutions ; and therefore I fear that I have sinned away my day of grace, and that there is no mercy for me. Your case is bad, but not desperate. Looking back on your past life, you should be humbled, but not despair ; for are you not convinced of your want of the balm of Gilead ? and does it not, by a divine virtue, heal all manner of sins ? Sins against light, against many solemn resolutions, and against many warnings of conscience, as well as other sins ? The medicine certainly can heal them all ; because it is appointed of God for that purpose, and by his almighty power he renders it effectual; and therefore what- ever keeps you from relying upon its power to heal you, is an enemy to your soul. Oh ! pray against unbelief ; for that is at the bottom of all your objections against this sovereign medicine ; and may the Lord give you faith to be healed ! What! can it heal me, says some poor dejected broken-hearted sinner, who sees nothing but sin in his heart and life i Yes ; it is appointed for you by name. " He healeth the broken in heart, and bindeth up their wounds," Psalm cxlvii. 3. The great physician has an especial regard for your case. He says, he was sent to heal the broken-hearted. But not such as I am, says one ; my heart is worse than broken ; it is dead to God and to the things of God. Be it so. Our phy- sician is famous for raising the dead. It is his office and his gloiy. In the para- ble of the good Samaritan, he healed the man who was half dead. His soul was as dead to God as yours is. But the precious balm, which was apphed to him, made him alive to God. The same remedy can quicken you, although you have been dead in trespasses and sins ; and as you are so far quickened as to see your want of this remedy, may you soon experience its sovereign virtue, and receive from it saving health. After many doubts and fears have been silenced, new ones still arise. Unbe- lief may perhaps have been suggesting to some of your hearts ; the medicine certainly can heal all cases ; but I have nothing to recommend me to the phy- sician. Have you nothing? Then this is your best recommendation. He al- ways relieves poor distressed dying objects, who have nothing to bring him but their sins and their miseries. He is therefore a physician, that he may relieve such ; for, by healing those whom none else can heal, he gets all the glory ; 138 THE LAW AND THE GOSPEL. and by healing them freely, he e.xalts his sovereign grace. Hius he acted rn the parable of the good Samaritan. What had the wounded traveller to recommend him ? Was it not, that he was miserable and helpless ? 'ITiis moved the Lord's compassion, and he showed him mercy. " Go, and do thou likewise." Apply to the great physician, because thou art sick, and canst not heal thyself, and then he will exalt his rich grace and love, by freely forgiving thee all thy sins, and by pouring the balm of Gilead into thy wounded conscience, to heal all thine in- firmities. When this objection, which arises from pride and unbelief, is removed, and we would persuade the comdnced sinner to rely upon the promises of health and salvation, which God has made in his word, he has still difficulties to get over. He is afraid it would be presumption in him to rely upon the promises, and to take comfort from believing that he shall have his share and interest in them ; whereas he is the very person to whom the promises are made. His par- ticular case is described in Luke iv. 18. Our Sa\'iour says. The Spirit of the Lord is upon me, because he hath anointed and commissioned me ^'ith full powers to relieve every distressed object that shall apply to me for help. Are you a poor afflicted sinner ? He has good news for you : he was ordained to preach the gospel to the poor. Have you a broken, contrite heart ? He is sent to heal the broken-hearted. Are you in bondage to sin and Satan ? He is sent to preach and to give deliverance to the captives. Is your understanding blind and ignorant of spiritual things ? He is sent to preach and to give reco^'ery of sight to the blind. Are you fast bound with the chains of sin ? and has the iron entered into your soul ? He is sent to set at liberty them that are bruised. Here is your cha- racter : you are poor broken-hearted captives, bhnd and miserable. Here is your promise : Christ is appointed of God, and has a divine commission to supply all your wants. Is it presumption, then, in you to apply this promise to your- selves ? What ! after God has graciously made it for the comfort of your afflicted consciences, will you say, it would be presumption in us to take com- fort from it ? My brethren, the promise cannot be broken. By relj-ing upon it, it is yours. Your dependence upon it calls upon God's faithfulness to fulfil it to you. And it is no presumption ; it is a high act of faith, not to stagger at the promise through unbelief, but to give glory to God, by relying upon it. May he enable you thus to gi\'e glory to him ! and you shall find that his pro- mise is, like himself, unchangeable, and that his word cannot be broken. Since, then, there is balm in Gilead for wounded consciences pro\-ided pur- posely for you, and since your objections against receiving it are groundless, why, my brethren, will you not apply to the almighty physician, and now ask his help ? Oh ! that this may be the accepted time, and this the day of your sal- vation ! Fall down at his feet, implore his assistance, and his tender heart will melt with compassion towards you. If you are discouraged in your ad- dresses to him, it is because you ha^'e not clear ideas of his pow er and love. He is almighty. He can heal the most broken heart and the most wounded conscience ; and his love never failed to influence his power to heal such cases when they came before him. Keep not, then, poring upon your wounds and sores. By looking too much at them, you cherish your doubts and fears. Look unto Jesus ; remember his advice; " Look unto me, and be ye saved." You should look into yourselves, to see your want of salvation, and look unto him for a supply of your wants ; and, that you may be supjjlied out of his fulness, beheve his promises. Rely upon his faithfulness to fulfil them to your souls, and thereby you engage his power to give you health and salvation. 3. Blessed be his holy name, for exerting his di\'ine virtue at this day, and for healing all manner of spiritual sickness and aU manner of disease among the people ! Great numbers, now alive, are witnesses for him, that his hand is not shortened. Still be saves his people from sin, and from all the maladies brought upon them by sin. You, my Christian brethren, who have had expe- rience of his divine power and love, ought to show forth his praise. It be- cometh you well to be thankful. Much has been forgiven you ; therefore you should love much. The sweet Psalmist of Israel calls upon you by his esam- I)le to a grateful acknowledgment of the Lord's mercies — " Bless the Lord, 0 my DISCOURSE XII. 130 soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits ; who forgiveth all thine iniquities, who healeth all thine infirmities," Psalm ciii. 1 — 3. After you have received such great bene- fits, it wll be your delight to praise him with your hps, and with your lives. The health and strength which he has freely given you, you v/ill use in his ser- vice and to his glory, until he take you to himself, and give you more happy experience of his great salvation, by dehvering your soul from every infirmity and corruption ; and the time will not be long before he wiU raise your bodies from the grave, and make them like his own glorious body. And then he \vi\l get himself honour indeed, when he shall heal both body and soul of all the wounds of sin, and shall heal them for ever and ever. That is the glory of our phy- sician : he heals to eternity : he makes the spuits of just men perfect ; and they stand before the throne of God without any spot or stain of corruption. And in the morning of the resurrection, this corruptible body shall put on incorrup- tion, and this mortal shall put on immortality. Thus he bestows eternal health and salvation upon both body and soul. Where is there, nay, where can there be, such a physician ? ITiere is none hke unto thee, O Lord ! glorious in ho- liness, fearful in praises, doing wonders. Still thou art displaying the wonders of thy power and love, and administering thy sovereign balm for recovering the health of the daughter of thy people. Oh that thou wouldst display thy divine virtue among us this day! Arise, thou Sun of righteousness, upon all this congregation, with heahng under thy beams, and save us from every ma- lady of sin, from the pollution, from the guilt, and from the power of it ; and save us from the punishment of it with thine eternal salvation. Hear us, thou al- mighty Saviour, and answer us to the glory of the Father, and of the Holy Spirit, three coequal and coeternal persons in one Jehovah, to whom we give honour and worship, and blessing and praise, now and for ever. Amen and Amen. DISCOURSE XII. UPON THE PROMISES OF GOD. Wliereby are given unto us exceeding great and precious promises. — 2 Peter i. 4. When the Lord God first published his law, in Paradise, he enforced it with proper sanctions. He promised to our first parents the continuance of his favour and immortal life, if they continued to keep the law ; but if they should transgress it, he threatened them with the loss of his favour, and with the first and the second death. Upon their transgression, the promises became null and void. All right and title to them was forfeited, and the sovereign lawgiver was bound to inflict the threatened penalties. His truth, his justice, his hohness called upon him to put the sanctions of the law in force : accordingly, the offenders were arrested and brought to his bar; and being examined, they con- fessed their crime, but studied to throw part of the blame upon their tempters, 'llie man could make no other defence, but that the woman offered him the temptation ; and the woman had no plea to urge, but that the serpent beguiled her. Upon this confession they were found guilty; but the Lord God, whose mercies are over all his works, was pleased to make a discovery to them of the covenant of grace. He revealed to them his mind and will concerning the pardon of their transgression, and promised them a Saviour, who should bruise the serpent's head, and thereby destroy his power. The serpent's poison hes in his head ; and when this is bruised, he can do no more mischief. The promised seed was to undertake this work, and for this purpose was the Son of God to be manifested, that he might destroy the works of the devil. This first promise, and all the following promises of grace and mercy centre in Jesus Christ : for all the promises of God in him are Yea, and in him Amen, unto the glory of God. In him they are Yea; he undertook to ratify and to make them goQd> 140 THE LAW AND THE GOSPEL. and in him they are Amen ; they are confirmed and fulfilled to believers. Every promise made in Christ is an act of God's free grace, and which being made, his perfections bind him to fulfil ; for he has engaged, in the promise, to give the grace and blessmg therein mentioned to those who believe in Jesus Christ ; so that the believer's happiness consists in living by faith upon the promises. Faith apprehends and receives Christ as held forth in the promise, and thereby gets possession of the promised blessing. While faith is kept thus in act and exercise, the believer walks safely and comfortably : although he has many ene- mies, and is in the midst of many dangers, yet he has a promise of God's help to support him in every estate and circumstance of life, and to carry him through all trials and troubles. If he rely upon this promised help, he cannot be disap- pointed ; for the promise cannot possibly fail. All the perfections of God stand engaged to see it fulfilled ; and when faith calls upon God, and relies on him for the fulfilhng of it, he cannot deny himself, or break the word that is gone out of his mouth. Faith brings down his almighty power to make a way for the fulfilling of the promise, and thus the believer receives a support under all dangers, safety against all enemies, and a cordial against all troubles. This is his happiness. He staggers not at the promise of God through unbelief, but is strong in faith, giving glory to God ; and God gives grace to him and makes his faith stronger, by which he finds more of the sweetness and riches of the promises. My brethren, I wish you were all in possession of this happiness ; and it is my present design to direct and to encourage you to seek it. The scripture which I have chosen for this purpose affords us some very powerful motives. May the Lord God render our present consideration of them useful and profitable to all our souls, that we may know clearly. First, The nature of the promises of God ; Secondly, The character of those to whom the promises belong ; and Thirdly, Their exceeding greatness and preciousness. And while we are con- sidering those particulars, may we have the Lord's presence with us. We have a promise of it : " Wherever two or three," says he, " are met together in my name, there am I in the midst of them." Oh that he may be present with us at this time ! May he send the Holy Spirit of promise into all our hearts to teach us. First, the nature of the promises of God. I define a promise to be an act of God's free grace, whereby he has engaged, in his word, to bestow upon believers all the blessings which come to them through the obedience and sufferings of Jesus Christ. The promise can spring from no other cause than from free grace. God had no motive to induce him but what arose from his own abundant and unmerited love, and there was no power to compel him to make any promise to fallen man. He had broken the law, and was subject to all the pains and penalties threatened to transgression ; and if God had left him in this state without any promise, he would have dragged on a miserable life under the terrors of his guilty conscience, until the executioner came to call him to God's awful bar, and being tried there, and found guilty, how could he escape the damnation of hell ? To fallen man, thus subject to the present and eternal punishment of sin, God was pleased to make a revelation of mercy. He took compassion on him, and provided for his salvation, by the covenant of grace, which is a covenant of promises. Such is the exalted grace of God, that he has made a free promise of deliverance from all the miseries of sin ; and that con- vinced sinners might be enabled to rely upon the promise, and to find comfort in it, God revealed it in his word, which cannot be broken. There it is written and entered upon record ; and what he has there engaged to bestow upon be- lievers, shall be made good to them for ever and ever. To them he will freely give without money and without price, both in time and in eternity, all the blessings which are the fruit of the obedience and sufferings of Jesus Christ. To them he gives freely what cost him an infinite sum. The merit of all that he did and suffered is made theirs by faith ; and faith is one of the blessings which he obtained among the rest ; for it is one of his precious gifts which he bestows upon his people by the operation of his good Spirit, who works with and ani- mates the incorruptible seed of the word, rendering it the means of forming DISCOURSE XII. 141 faith in their hearts. The word of promise begets faith in tliem, by the Holy Spirit's enabhng them first to rely iipon it, and afterwards to e.xperience its sweetness and richness, and then they know the tnith of the fore-mentioned de- finition, namely, that a promise is an act of God's free grace, whereby he has engaged, in his word, to bestow upon believers all the blessings which come to them through the obedience and sufferings of Jesus Christ. Now since this is the nature of the promises, there is but one point to be cleared up, and it is this — What security has God given for the fulfilling of the promises ? The Lord knew what power unbelief had over careless sinners, and how hard it was to bring convinced sinners to believe, and how believers would be tempted by their remaining corruptions to entertain doubts and fears ; and therefore he provided the most full and perfect evidence that the case will admit of. First, Every promise stands confirmed in his revealed word ; which word is the mind and will of God made kno\vn to his creatures, and which is therefore as perfect and unchangeable as God himself is. His word cannot be broken. It is impossible to break it. What weapons would you use? force of arms? What force can you use against the almighty God ? His mind cannot alter or change, and thereby sufler his word to be broken ; for with God there is no variableness or shadow of turning. And since nothing from without, and nothing from within, can cause any variableness in him, his word therefore will stand fast for ever and ever. God is not a man, that he should lie ; neither the son of man, that he should repent. Hath he said, and shall he not do it ? Or hath he spoken, and shall he not make it good ? What should hinder him ? Is not his hand almighty to fulfil what he hath spoken with his mouth ? Here, then, is safe ground for faith to stand upon. You can rely upon one another's word. When a man has a fair character, and is known to be of good principles, you can trust him ; and you have a saying among yourselves. That an honest man's word is as good as his bond. And may you not give better credit to God's word ? For what suspicion can you entertain of its ever being broken ? He, who is truth itself, has said, " Heaven and earth shall pass away, but my words shall not pass away ;" they shall not pass away, because my almighty power shall establish them in time and in etei-nity. And is there not, then, sufficient reason to rely upon those words which God declares shall not pass away ? And is there not abundant evidence to encourage the convinced sinner to trust to that word of promise, which can never fail, but shall stand fast, when heaven and earth shall pass away, and the place of them shall no more be found ? Even then, when all things else fail, the promises wU be receiving their full comjjletion. Surely, then, the word of God, which cannot be broken, is a good security for our rely- ing upon the promises. But, secondly, God, who knoweth our hearts, out of tender compassion to our infirmities, has been graciously pleased to confirm his promises, not only by his word, but also by his oath. The oath was the obligation which the persons of the ever-blessed Trinity entered into to fulfil their distinct parts and offices in the covenant of grace ; and they entered into this obligation for the sake of those who should flee to Christ for refuge, that they might see the immutability of God's counsel to save them; because he had confirmed it by an oath, and had thereby given them two immutable things to rely upon. The apostle has rea- soned thus upon the subject ; " When God made promise to Abraham, because he could swear by no greater, he sware by himself ; for men verily swear by the greater : and an oath, for confirmation, is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that, by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold of the hope set before us." In which words we have a clear account of the nature of the oath, " God sware by himsLlf," and of the persons for whose sakes he sware, namely, the heirs of promise, and the design of his swearing, namely, to put an end to all strife in their consciences concerning his faithfulness to fulfil his promises to them. And the apostle's ar- gument stands thus : when there is any dispute or strife among men, and the 142 THE LAW AND THE GOSPEL. matter comes to be tried in a court of justice, the cause is finally determined by examining the parties and their witnesses upon oath. And there being a strife between God and sinners, on his part he proclaims his grace, promising them full pardon, if they seek it through Christ, binds himself to give it, by his word, and confirms his word by his oath. And ought not this oath, for confirmation of the word of promise, to put an end to all strife in the sinner's conscience ? For how can God's oath be broken ? Here are two immutable things, which cannot possibly fail — the counsel of God to save the heirs of promise, and the oath of God to cany his counsel into execution. His counsel is what he decreed in the covenant of grace, when all his attributes determined to bring many sons unto glory by Jesus Christ. This divine counsel, revealed to his creatures in his word, was sufficient e^ddence, and ought to induce them to believe ; but he was " wiUing more abundantly," more than was needful, if they had not been very faithless and unbelieving, to convince them, and therefore confirmed his counsel by an oath ; so that here are two immutable things, in which it is im- possible for God to lie, and which con.sequently ought to make the faith of the heirs of promise immutable. The foundation upon which faith stands can never fail. It relies upon the unchangeable word of promise, and the promise is con- firmed by the counsel of God ; of which he says himself, " My counsel shall stand, and I \vill do all my pleasure," Isa. xlvi. 10. "Yea, the counsel of the Lord standeth for ever, and the thoughts of his heart to all generations," Psal. xxxiii. 11 ; and the promise is also confirmed by the oath of God, which is im- mutable and cannot be broken : " The Lord hath sworn, and will not repent." He win not repent of his oath, imless he could cease to be wise, or could be perjured, which to suppose possible, would be the highest blasphemy. Oh ! what full security, then, has a gracious God given to the heirs of promise ? He would not have them to doubt of his love, or of his power to save them, and therefore he condescends to give them two immutable things for the support of their faith : but knowing whereof they were made, and how slow of heart they were to believe, he has been pleased to exalt his free and sovereign grace by giving them a Third immutable thing, to enable them to rely stiU more steadfastly upon his promises ; and that is the unchangeable covenant. The ever-blessed Trinity, moved by mere love and rich mercy, contrived the gracious plan of the sinner's redemption ; and each person was to get himself glory by sustaining a distinct oflRce in the economy of the covenant. The Father was to glorify the truth, jus- tice, and holiness of the Godhead, by demanding full satisfaction for sin. 'llie Son covenanted to pay it, and to glorify the wisdom and love of the Godhead by satisfying all the demands of law and justice. And the Holy Spirit was to glo- rify the power and grace of the Godhead by raising the dead in sin to life, and quickening them together with Christ, and then enabling them to walk against all opposition in his steps and after his example, until they attain eternal life. This is the covenant of promise. And what could induce the holy Trinity to make it ? What, but the divine love and mercy ? And what can hinder the ful- fiUing of this covenant? Can any thing resist and defeat the will of the Al- mighty ? No. His power will carry his will into execution. But may not the will of God change ? That is impossible. The covenant is everlasting : and how, then, can it change ? Though it be but a man's covenant, yet, if it be con- firmed, no man disannuUeth or addeth thereto; and since a human covenant is not hable to change, certainly the everlasting covenant is ahke ordered in all things, and sure : for he that cannot lie, hath said, " My covenant will I not break, nor alter the thing that is gone out of my mouth," Psal. lx.\.xix. 34. It cannot be broken ; it cannot alter ; and how then can one tittle of it ever change or fail ? All things else shall pass away : " The mountains shall depart, and the hills be removed ; but my kindness shall not depai t from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee," Isa. liv. 10. This is the security which God hath vouchsafed to give for the fulfilling of his promises, and it is the most fidl and complete evidence that any promise can nave : and what, then, can the heirs of promise desire more ? lias not God been DISCOURSE XII. 143 willing more abundantly to show them the immutability of his counsel ? For he has given them his word to rely upon, which cannot be broken ; his oath, of which he will not repent ; and his covenant, which he will not break or alter. It is impossible any of these securities should fail, and why, then, should unbe- lieving doubts arise in their minds, and tempt them to think they could fail ? My brethren, if you give way to those doubts, they will soon rob you of ) Our peace and comfort : for although you be heirs to a gieat estate, yet it is chiefly m reversion. You have very little in possession at present but the promises. You are heirs of promise : and if you lose your reliance upon the promises, you lose sight of the evidence of your estate, and the comfortable hope of your inhe- riting it. Oh ! remember then how dishonourable this is to God, after he has provided such immutable things for faith and hope to rest upon, and how hurtful this is to your own interest ; and therefore, whenever doubts and fears begin to tempt you, ask yourself, " "What am I going to do ? Shall I fancy that God can lie, or be perjured, or be a covenant-breaker ? Would not this be blaspheming his word, and his oath, and his covenant ? O Lord, keep thy servant from this great wickedness, and strengthen my faith, that it fail not ! " And if you thus go to the throne of grace for help, you shall find it in time of need. God will enable you not to stagger at his promises through unbelief, but will make you strong in faith, relying steadfastly upon his fulfilling them all to your souls. Some persons, perhaps, may be thinking, " God has provided full and com- plete evidence for the certainty of his fulfilling his promises ; and I think I could rest upon this security, if I did but know that I was an heir of promise." Rely upon the promise, and it is yours. Live upon it, and you are undoubtedly an heir of promise. But this point comes to be more particularly considered under the scripture character of the persons to whom the promises belong, which is the Second general head of my discourse. W hen our Lord gave his apostles a commission to preach, it was in these words : " Go ye into all the world, and preach the gospel to every creature." The gospel brings the glad tidings of the covenant of promise made in Christ, and full security for all the promised bless- ings of the covenant. You have the gracious call this day. In my master's name I stand up, and invite every unpardoned sinner to come and receive of him free mercy and forgiveness. "And the Spirit and the bride say, Come; and let him that heareth say. Come ; and' let him that is athirst come." Ho ! every one that thirsteth for redemption in the blood of Christ, even the forgiveness of sins, come to the blood of sprinkling, that you may be made clean from all your sins. And if you find it in your hearts to accept of this free invitation, let not the sense of your unworthiness keep you back. Jesus is able to save you, be ye ever so unworthy ; for he can save to the uttermost. AH is finished on his part. He is able; he is also willing; and he engages to use his almighty power for you, if you ask it. He freely calls you, without money and without price, to take par- don, righteousness, holiness, glory. He promises them in his word, binds it by oath, and confirms it by covenant. All he has of blessedness and glory to give his people shall be yours, if you wiU accept his call, and rely upon his promise. But you are thinking still with yourselves, the promises are indeed freely ofl^ered to all, but they belong to none, except to the heirs of promise. That is very true ; and therefore it concerns you to be assured that you are an heir of promise. Do you desire to be so ? Would you willingly be an heir to the un- searchable riches of grace and glory ? Oh ! say you, from my heart I desire it : what would not I give to know that the exceeding great and precious promises in scripture belong to me ! But how came this desire into your heart ? Was it from any uneasiness in your mind about your sins ? Have you been awakened to see that all the threatenings of the law belong to you, and that you have an interest in none of the promises of the gospel ? and was it from hence that you waited upon God for mercy, desiring to experience his promised grace and salva- tion ? And are you now waiting, deeply humbled under a sense of your sinful- ness and helplessness ? If this be your case, thus far you are right ; for this is the first work of God's Spirit upon all the heirs of promise. He begins with convincing them of sin. They are lying in the same mass of corruption with other men, under the lav.', under guilt for breaking it, subject to death and hell 144 THE LAW AND THE GOSPEL. ITie Holy Spirit makes them sensible of their being in this state, and apprehen- sive of their danger, and puts them upon seeking deliverance. They seek, but cannot find, for want of faith. They hear and read in scripture of the love and power of Christ to save such sinners as they are ; but they have no faith to rely upon the promises. This is not a comfortable state ; but it is the way to get comfort : for none wiU ever ask faith of God, whose gift it is, until they know the want of it, and therefore the Holy Spirit convinces all the heirs of promise that they have no faith, and they find that without faith they cannot take com- fort in any of the precious promises : upon which they look up to him, who, by his mighty o|)eration, is alone able to work faith in the heart. And let every one of you, who are thus waiting upon God, seek, and you shall find. He that put the desire into your heart, will give you possession of the blessing desired. The Spirit of God wiU enable you to rely upon the word of promise, and to apply it to your own soul, and thereby he will speak peace and comfort to your con- science. And by acting faith thus upon the word, you will be brought to the knowledge of your union with Christ. United to him by the bond of the Spirit on his part, and by faith on yours, you wiU be a member of his mystical body, and will derive influence and nourishment from him for the growth of your spi- ritual life. And being thus one with Christ, and Christ with you, you will have an interest in all that he has. His grace shall be yours, his Spirit yours, and all his promises shall be yours ; for all things shall be yours, whether the world, or life, or death, or things present, or things to come, ail shall be yours, because ye are Christ's. This is the experience of every heir of promise. The Spirit of God has con- vinced liim of his sinfulness and of his miser}'. He has been brought to see his lost and helpless state ; and in his guilty conscience he was self-condemned, finding himself to be a child of wrath, and an inheritor of everlasting torments. After the Holy Spirit had thus humbled liim, he discovered to him the excel- lency of the Lord Christ, the infinite dignity of his person, and the infinite per- fection of his righteousness ; and then, by the grace of the same good Spirit, he was led to rely upon Christ for salvation, and to trust the word of promise, « hich engages to give free and fuU and eternal salvation to every one who believeth in the name of the only begotten Son of God. And after the Holy Spirit has enabled the soul to believe, and to rely upon the word of God, he canies on his work, until faith be grown exceedingly, even up to full assurance. This the scripture calls the seal of the Spirit, which he sets upon all the heirs of promise. Sealing comes from beheving, and is a fresh evidence in confirmation of it. " After that ye believed," says the apostle, " ye were sealed with the Spirit of promise." First, he enables the soul to rest upon the promise, and to apply it in this manner — He that believeth shall be saved : I believe therefore I shall be saved : and then he confirms this with his own testimony, and seals it to the heart ; so that the sealing is for the believer's assurance, and not for God's. The Lord knoweth them that are his : their names are written in his book. He knoweth their weakness, and how to strengthen them with might in the inner man. And when temptations are strong, and trials great, then the Holy Spirit commonly strengtlaens faith -with his inward witness. He honours faith v,-\th his own seal, bearing testunony with the behever's spirit, that he is a child of God. Every child of God has this seal set upon him some time or other. When it is most for his advantage, and most for God's glory, then the Spirit gives him this earnest of his inheritance, until the redemption of the purchased possession. But perhaps some person may inquire, How shall I know that I am sealed by the Spirit of God i You may know it by these scripture marks. First, have you been deeply convinced of sin, and of Christ's power to save you from sin ? Have you been convinced of yoiu- damnable estate without faith, and have you been asking faith of God ? And has he enabled you to rely upon the word of pro- mise, which offers you free and full salvation ? and are you verily persuaded that God cannot break his word to you, who are relying upon it ? And have you been waiting for the seal of the Spirit, hoping he would give you the inward witness of your adoption ? All this is right. This is the work of the Holy Spirit, by which he puts his seal upon the heir of promise : and if this be your experience. DISCOUllSK XII. ou need not doubt but the witness is from heaven, when the Spirit of God eareth testimony with your spirits, that ye are the children of God : for, se- condly, in the act of bearing witness with your spirits, he will give sufficient evidence that it is his testimony, both for his own glory, and for the assur- ance of your faith. He comes to bear witness to a matter of fact, that there may be no more doubt concerning it in the court of the believer's conscience. The fact is this — "Thou art now a child of God through faith in Christ Jesus." He seals this testimony upon the heart with his own seal, that it may be au- thentic and lasting, and then doubts and fears vanish, conscience is assured that all enmity is now slain, and that God is a loving reconciled Father ; upon which the soul is led out into acts of praise and thankfulness, and with a holy triumph can say, " My beloved is mine, and I am his." But some may think it is an easy matter to be deluded in this case. No ; there will be no room for delusion, if your experience, by the testimony of the Spirit, was such as I have been mentioning, and if you attend, thirdly, to what follows after it. Does the witness abide ? Is conscience at peace ? Is your heart grateful ? Is your faith Uvely and active ? Xot, perhaps, in so high a de- gree as when the Spirit did bear his testimony, but still in some good degree. In this case there can be no delusion ; because that which has thus drawn your heart up to God, did certainly come from God. If the seal had not been fiom the Holy Spirit, how could this fruit of the Spirit have been produced ? The im- pression which is left demonstrates that it was made by a di^-ine hand ; for ^\'hen the Holy Spirit seals the soul, he not only seals it for Christ's properly, but he also stamps the image and hkeness of Christ upon it, which appears outwardly by its love to Christ, and by the acts of love. ITie soul is in love with the person, and with the offices and excellencies of Christ, and evidences this love by its love to his life and to his example, following and pressing close after them, and by its love to his graces, desiring strength from God so to walk even as Christ walked. Tliis constant love to Christ proves the soul to be sealed by his Spirit, and the person thus sealed to be an heir of promise : for now he lives by faith upon Christ, and beheves that all the promises made in Christ shall be made good to him. He has the earnest of their completion in his heart, and he has some of them fulfilled to him every day for a daily pledge of the perfect completion of the rest. This is the character of the heirs of promise : and if any of you are thinking with yourselves, some part of this character is agreeable to our experience, but not the whole of it, and therefore we doubt whether we are heirs of promise or not : you should remember that the heirs of promise grow up to this character by several steps and degrees ; and if any part of it be yours, you ought to press on to the attainment of the other parts.' The fathers in Christ were once babes in Christ. The Spirit begins his work with conviction of sin, which is necessaiy to put the sinner upon seeking the promised mercies of the Gospel. If you are seeking, that is another step towards your reliance upon God's word, and be- lieN-ing him faithful to fulfil his promises to your soul. And if you can rely upon his word, you have advanced one step farther towards the assurance of faith and the seal of the Spirit. So that if any part of this character be yours, doubt not but the rest miU be yours also ; only press you on to the attainment of what is yet before. Let what has been done in you encourage you to proceed. You nave some evidences of your inheritance ; endeavour to get more, looking up to him who has begun, and praying him to carry on his own work, and fear not but you shall be brought to know that Christ is yours, and that all the promises made through him are yours also. And may this consideration stir you up to press forward, that what you are seeking is of inestimable value, and the happy possession of it will be eternal. When you are once heirs of promise, you will be heirs of God, and joint heirs with Christ, born to inherit the riches of grace, and the riches of glory'. All the blessedness which God has promised to give his children in time and in eternity is yours. You are heirs to the exceeding great and precious promises ; and this brings me to the Third general head of discourse, under which I was to treat of their exceeding greatness and preciousness. They are great in quantity, containing the greatest L 146' THE LAW AND THE GOSPEL. blessings which God has to give ; yea, exceeding great beyond all description ; and they are as good as great, they are exceeding precious, containing every thing truly valuable in earth or heaven. The greatness of the promises might be proved from many considerations. I shall mention at present but three or four. And the First, is the state T om which the promises offer to save man. He is fallen into a most miserable and helpless brjridage, and to the worst of enemies ; and none but an almighty arm can deliver him. Before the prumise is brought to him, he is a transgressor of the law, under the curses of it, liable to be cut off every moment, and to suffer tliem in everlasting torments. And when iusticc comes to inflict the curses of the law upon him, what satisfaction caa he make .- "What has he to plead, why sentence should not be immediately executed? He is silent. His mouth is stopped. He is self-condemned, and owns the sentence to be just, Thich assigns him over to the tormentors, to suffer with them the vengeance of eternal fire. This is the desert of every son and daughter of fallen Adam. Sin has made them subject to all this misery, and has left them totally helpless ; they can no more save themselves from the second death than they can from the first. While the long-suffering of God bears with them in this mortal life he sends tliem his promises ; in which he offers to save them from guilt and misery, to cleanse them from the pollutions, and to heal them of the wounds of sin. And are not these great promises, which engage to see such an almighty work performed Surely they are exceeding great, since it requires the ai m of the Lord God omnipotent to fulfil them by saving poor, guilty, help- less man from sin and Satan, from death and hell. Must not that be an exceed- ing great promise, which engages to save man from exceeding great misery ? And this greatness appears evidently, in the 2. Next place, from what the promises offer to bestow upon the sinner. They not only engage to save him from all evil, but also to bestow ui)on him all good. They offer him a free pardon, that his sins may be forgiven, and be may be jus- tified by faith, and reconciled to God, and may have the love of God shed abroad in his heart, and may walk, as an adopted son of God, worthy of his high calhng unto all well-pleasing. And in this holy walking heavenwards, the Lord pro- mises him every grace and blessing which shall be needful for him ; yea, he has engaged to make all things — sickness, reproach, persecution, trials, and troubles of every kind — work together for his good. Are not these great promises, which engage to bestow pardon, justification, peace with God, adoption, sancti- fication, and grace to profit under every dispensation of providence ; yea, are not these exceeding great promises, which bestow upon the sinner such exceeding great blessings ? And bestow them upon him, 3. Upon the greatest motive that possibly can be, even the free grace of God. DeUverance from the evils of sin, and the bestowing of the blessings of salvation, is aUof grace, proceeding wholly from the unmerited love and mercy of God. He is the sovereign Lord of heaven and earth. All creatures are his, bound to obey his holy will, and, in case of disobedience, bound to suffer the threatened punishment ; and when man had disobeyed, he had a right to nothing but punishment ; and if it was remitted, yea, but for a day, this was an act of grace ; but how much greater an act was it to pardon the sinner, to put honour upon him, and to restore him to a better state than he was in before he fell. If a friend bestow upon you a free gift, you acknowledge yourselves to be under a greater obligation than if he were to pay you the same sum for a just debt. How much, then, are you indebted to God ? For he had no motive, but mere love, to induce him to make you any promise. Consider this motive ; consider the promises ; consider from what a state of misery to what a state of liappiness God offers to raise you ; and then admire and praise the greatness of that love which led God to make you such great promises. Well might the apostle call upon us to behold wnat manner of love it is : for it passeth knowledge, it is so exceeding great. The blessings which his free grace has promised surpass all understanding. Even the souls of just men made perfect, who are now inheriting the promises, cannot adequately set forth the gi-eatness of them ; for they are eternal. And this is another — DISCOURSE XII. 147 4. Consideration, which exalts the greatness- of the promises. I'hey are of everlasting duration, and can never fail. When nature itself shall be dissolved, and heaven and earth shall pass away, then the promises shall be established. Not a tittle of them shall suffer in the universal conflagration ; but they shall be then in their full extent most gloriously fulfilled. Many of them are reserved for the wonders of that great day. The raising of the body, free from corruption and mortality, admitting it to the vision of God, putting upon it and the soul never-fading glory, a crown of righteousness, and palms of victory ; and then bringing them to drink of those rivers of pleasure which are at God's right hand for evermore ; these are some of the exceeding great promises which are to be completed at the Lord's coming to judgment. In that day the redeemed of the Lord wiU find that his divine power will fulfil the greatest of his promises. When the captain of their salvation has brought them to the heavenly Canaan, the ])romised land of everlasting rest, then he will put them into the actual pos- session of aU the promises. Like as Joshua, when he had broTight the people into the promised land, called upon them to be witnesses for God, that every promise had been fulfilled to them, so may our almighty Joshua say to his re- deemed people in the same words, " Ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you : all are come to pass unto you, and not one thing hath failed thereof," Josh, xxiii. 14. Let these considerations suffice to set forth the greatness of the promises. They are exceeding great in offering to deliver us from aU evil, and to bestow upon us all good ; the motive for doing this is the infinite love and sovereign grace of God, which advances the greatness of the promise by the freeness of it, and still further advances it by what grace has promised to do for us in glory, even to give us the actual possesion and eternal enjojTnent of all the promises. And are these things so ? If they be, who then would not wish to be an heir of promise Are the promises thus exceeding great ? Why then do they not appear so to every one of us ? What is the reason that the generality of men had rather be heirs to any other estate than to the promises ? The text tells us the true cause ; they know not the preciousness of them. They are exceeding great in themselves, but they are not apprehended to be so without faith. As the apostle says of Christ, " to them that believe he is precious ;" so we may say of the promises, to them that believe they are precious ; and therefore their greatness doth not strike any man until he by faith tastes somethirig of their preciousness. Chri.st is the sum and substance of all the promises. Christ himself is the first promise, and all the rest are branches from that radical promise. They are all made in Christ, and in him they are all completed. God has no good to give to sinners, but in relation to Christ, and all the promises of good are made in him, in consequence of his meritorious hfe and death, his resurrection and ascension, yea, the Spirit of promise is given as the blessed fruit of Christ's intercession. Now no man sees any thing precious in Christ without faith ; so neither without it does he see any thing precious in the promises. Christ has no form or comeliness that he should de.iire him, and the promises have no such charms as to persuade him to live upon them. But faith gives a substance, a substantial presence to the things hoped for in the promises, and gives evidence of the believer's interest in the things not seen by the bodily eyes, and thus it enables the soul to experience the reality, and to find something of the value of the good things contained in the promises. Perhaps you may be con^^nced of the necessity of faith to discover the pre- ciousness of the promises, but you do not clearly understand how faith acts upon them when it first discovers and afterwards lives upon their preciousness. The word of promise is the estabhshed means in the hand of the Spirit of begetting faith, and of strengthening it : for a sinner can expect no good liom God, unless he vouchsafe to give him a free promise. The scripture is a revelation of God's will, in which he engages, for Christ's sake, to bestow graces and blessings upon his children ; but the unawakened sinner sees no want of those graces and bless- ings until the Holy Spirit convince him of sin, stir up guilt in his conscience, and make him sensible of his danger. -Then he is glad to hear of a iironiiee, and is us THE LAW AND THE GOSPEL. askinjT, Who will show me any good ? The Lord God sends him the gospel vrith a free title to all good, and out of his infinite grace to enrich him nath the un- searchable riches of Christ. The Holy Spirit enables him to receive the gospel, and to rely and to act faith upon the word of promise. Faith looks at the word, sees what God has promised therein, rests and stays upon him for the fulfilling of it, and by this dependence and reliance upon the word of promise the belie /er calls upon and engages the divine power to fulfil it. And the fulfilling of it gives it a peculiar sweetness and preciousness to the believer's soul. Every fresh proof of God's faithfulness to fulfil it strengthens the believer's reliance and de- pendence upon it, and thereby it grows more precious to all the faculties of his soul. The understanding sees and acknowledges the promises to be important realities ; the wiU chooses them for its inheritance ; and the aflections love them and live upon them. Thus they become more and more precious. Tried pro- mises are precious promises. Every time the believer goes boldly to the throne of grace, and asks, through Christ, the fulfilling of any promise, and receives it, then his faith grows, and as his faith grows e.xceedingly, so the promises grow exceedingly precious. But all our experience here is only an earnest and foretaste of their future preciousness. 'I'he chief part of them is to be fulfilled beyond the grave, and many of them at the last day ; and even then there will be no adequate de- scription of their preciousness. The saints in glory will be able only to set forth half their praise, the promises being still completing through the endless ages of eternity, so that it will require an eternity to show forth all their praise. May it be your happiness, my brethren, now to experience, by faith, the great- ness and preciousness of the promises, and to have reason dady to praise him, m whom they are made, and by whom they will be all made good for ever and ever. Such are the promises They are exceeding great and precious. They are certainly so in themselves, but do they, my brethren, appear so to you at present ? If they do not, consider a little what your state is before you are in- terested in the promises. You are transgressors of that law, which has decreed, " The soul that sinneth, it shall die." Under this sentence you live, subject to whatever is meant by the soul's dying from God. You are liable to the wrath and justice of the Almighty, and to those eternal torments which he has threat- ened to inflict upon sinners ; and was it not for his long-suffering, which of you would have been spared to this hour ? And while the long-suffering of God is waiting, he sends his ministers with the glad tidings of the gospel to call you to a free pardon. They invite you in Christ's name, and in Christ's words. They assure you of his readiness to receive 5'ou into his favour, and to forgive, and to forget all your offences. For your encouragement, they relate unto you his promises, which cannot be broken. They eame.stly press you to accept of them, and to be happy in the enjoyment of them. But in vain. Their message is ineffectual. You had rather have the realities of sin, than the earnests of the promises. And what is this but absolute infidelity ? For if you knew what sin is, and believed the divine promises to be so great and precious as they are, you would certainly prefer them to the delights of sin ; whereas you nei- ther believe the word, nor the oath, nor the covenant of God ; which is really practical atheism ; for you are wthout Christ ; you are strangers from the covenant of promise ; you have no hope ; and you are without God, atheists in the world. You may not, perhaps, deny the being of God ; but you live without Christ, and without God in the world ; and therefore you are practical atheists. WHiile you are in this state, you cannot possibly have any true hap- piness ; not in time, because your sins are unpardoned ; not in eternity, because then you will receive the punishment of unpardoned sin. And is this a true description of your guilt and of your danger ? You know it is ; the word of God will not suffer you to doubt of it, imless you deny its authority. And how then do you determine to act ? What ! will you still seek your happiness in the ways of sin ? God forbid. Turn ye, turn ye unto the Lord ; certainly he bids higiier for your hearts than Satan can. His promises are greater than sin, or the world, can make. You know they are. And still his promises follow you, although you have often turned a deaf ear to them. Once more I call and in- DISCOURSE XII. 149 vite you in his name. Oh that he would speak to your hearts, and call effectually. My brethren, ye are sinners ; God offers you pardon. You are guilty ; he offers you free justification. He promises you his Son to be your Saviour, his Spirit to be your sanctifier, his grace to be your strengtli, his glory to be your eternal inheritance. He opens his treasury, and invites you to come, and to receive freely of him unsearchable and inestimable riches. Come, then, at the invitation of this gracious God, and hearken no longer to the lying promises of sin. If the Lord has now put it into your hearts to seek the fulfiOing of the great things, which he has engaged to give his people, may he enable you to seek until you find him faithful and just to fulfil all his promises ! 2. There are many of you seeking and waiting for the fulfilling of them. You are convinced of the sinfulness of your hearts and lives, and are humbled under a sense of 5'our vileness and helplessness, and you find the necessity of being saved from your sins, but you cannot rely mth such confidence upon the word of God, as to believe that you shall be heirs of promise. But why not ? To whom are the promises made ? Are they not made to sinners i and are they not discoveries of God's gracious intentions towards them in the Son of his love ? And since you are sinners, convinced of sin, and waiting for mercy, surely the promises are made to you, and by relying on them they are yours. But you are afraid to rely upon them. What ! are you afraid God will break his promise ? Consider what has been before said of the security which God has vouchsafed to give you, in order to silence your doubts and fears, and to put an end to all strife in your consciences. He has given you his word, and his oath, and his covenant. These are immutable things ; and why, then, should you fear to rely upon those things which cannot possibly change or fail ? Perhaps you believe that the promises are immutable, and yet you are afraid to rely ujion them, because of the greatness of your sins. The greatness of your sins should humble you, but not dri\-e you to despair : for are there not great promises for great sinners } yea, exceeding great promises for exceeding great sinners ? Is it not written, " Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool?" But stiU you are afraid to rely upon the promises because you have got such a wicked heart : you think there is not any person in the world, whose heart is 80 wholly set in them to do evil, as yours is Be it desperately wicked, yet can you desire God to create in you a clean heart, and to renew a right spirit within you ? If you can, then hear what he has promised : " A new heart also will I give you, and a new spirit will I put within you." Why then do you stagger at the promises of God through unbelief? Are you complaining of your corruptions, and are they so many and strong, that they tempt you to think there is no mercy for you ? Bring them to the blood of sprinkling, and when you are cleansed from the guilt of sin, the Lord has pro- mised that his grace shall be sufficient for you, and that sin shall not have do- minion over you. Your corruptions, be they ever so many, or ever so strong, shall be subdued by his almighty grace. What, then, still hinders you from relying on God's promises ? Can thev ever fail ? No. On God's part all is fixed and immutable ; and whatever it be, on your part, which makes you stagger at the promises, has itself a promise, that you shall be delivered from it ; which renders your unbelief more inexcusable. Whatever sin it be, or guilt, or corruption, or misery, the Lord has promised you salvation from it. He will redeem you from all evil ; from all the evil of sin, and from all the evil of ])unishment. He has given his word, and his word cannot be broken. And why, then, cannot you rely upon it, especially since God has promised to deliver yon frcm that very thirg which hinders your re- liance upon his word ? Is this, indeed, the case ? And are you convinced of it ? Why, then, do you make God a liar, by not lielieving the record which he hath given of his Son ? Oh 1 beg of him to enable you to give glory to his word of promise by relying upon it, and by setting to your seal, that God is true ; and then God will set to his seal, and the Spirit of jiromise will seal you to the day of redemption. 150 THE LAW AND THE GOSPEL. 3. Blessed be his rich grace and love, who is daily fulfilling his promisea. Many of you have had happy experience of his faithfulness to fulfil them. Yon ought always to remember, my Christian friends and brethren, that whatever you enjoy of grace, or hope for in gloiy, is freely promised and freely given you in Jesus Christ ; and let your gratitude bear some proportion to his mercies. He has opened the treasury of his promises, and has put you in possession of his unsearchable riches. Oh, what manner of love is this, that he should raise you from the lowest beggary, to such an exceeding great and precious inheritance ! Every promise made to you in this life is a bank-note of heaven ; and when you go to the throne of grace to demand the payment of it, he cannot send you away with a denial. If you plead the promise, and desire the fulfilling of it in the name of your Lord and Sa\4our Jesus Christ, he cannot deny the word that is gone out of his mouth. His divine power wiU give you all things that pertain to life and godhness. For when he gave you Christ, with him he gave you all things. In Christ there is all that you can want treasured up for you : for it pleased the Father that in him should all fulness dwell. There is a fulness of wisdom to teach you the tnie nature of the promises, and a fulness of salvation to deliver you from every thing that hindered your relying upon them, and a ful- ness of power to put you into the eternal possession of them all. HaWng, then, these promises, dearly beloved, let us live upon them, and we shall thereby hve to his glory, in whom they are aU made. Let us beg of him to act as our pro- phet for the enlightening of our understandings, that we may see the great pro- mises made through him, and as our priest, to pardon and to forgive us our sins, that we may have by faith the earnest of our inheriting the promises, and as our king to rale in us and over us, until he bring us safe to the promised in- heritance. In these three offices, Christ has engaged to act for his people here below. He was to be their wisdom, their righteousness, and their sanctification ; and they find him faithful to fulfil his offices, and to perform his promises. And this experience keeps their minds stayed upon him for the performance of what remains as yet imaccomplished. They have no reason to doubt of his love : for they continually find his power exerted in their behalf. Happy men, who have the Lord for their (Jod, a faithful promise-keeping God, who will be their God for ever and ever. His covenant mercies shall never fail. They shall be receiwng their perfect accomphshment hereafter, when time shall be no more. May he, in whom they are aU made, and in whom they are all established, now get him- self glory by enabling every one of us to rely upon his promises ; and may we at this time find the promise, which he has made to us while we are here gathered together, fulfilled to us all! He has said, "Wherever two or three are met together in my name, there am I in the midst of you." Oh that we may all find his spiritual presence ! If there be any poor deluded worldlings here, who had rather have the possession of this world's goods than the riches of the pro- mises, may the Lord convince them this day of their guilt and of their danger, and put them upon seeking the promised mercies of the gospel. And may he be graciously pleased to vouchsafe his presence to those who are seeking him, that they may no more by their unbelief dishonour his word, and his oath, and his covenant. Put an end, blessed Lord, to all strife in their consciences, that they may no longer stagger at thy promises. Enable them to believe to the sa\ang of their souls, that the promise by faith of Jesus Christ may be given to them that believe. And accept of thanks and praises frotn thy redeemed people. Oh! make us more thankful for thy great and precious promises, and for faith to apply them, and to live upon them. May they grow more precious to us every day. Fulfil, Lord Jesus, what remains, that we may be receiving continually, out of thy ful- ness, strength of faith, increase of grace, power over sin ; and may at last be more than conquerors, through him that loved us. Hear us ; for we ask those things according to thy promise, and grant us them for thy great name's sake, to the honour of the Father and of the eternal Spirit, the holy, blessed and glorious Trinity in one Jehovah ; to whom be equal honour and glory, and bless- ing and praise, in earth and heaven, in time and in eternity. Amen and Amen. A TREATISE ON THE LIFE OF FAITH. PREFACE. The design of this little treatise is to display the glory and all-sufficiency of the Lord Jesus Christ, and to encourage weak believers to glorify him more by de- pending and hving more upon his all- sufficiency. Whatever grace he has pro- mised in his word, he is faithful and he is almighty to bestow ; and they may receive it of him freely by the hand of faith. This is its use and office, as a hand or instrument, having first received Christ, to be continually receiving out of Christ's fulness. The apostle calls this living by faith; a hfe received and continued, with all the strength, comforts, and blessings belonging to it, by faith in the Son of God ; and he also mentions the worli of faith, its working effectually in the hearts and lives of believers, through Christ strengthening them, and its gromng in them, yea, growing exceedingly from faith to faith, by the power of him who loveth them. This is the subject ; and it properly belongs to those only who have obtained the ti-ue faith, given them of God, and wrought in their hearts by his word and Spirit. Such persons meet with many difficul- ties every day to try their faith, and to hinder them from depending continually upon the Lord Christ for all things belonging to life and godliness. By what means these difficulties may be overcome, is plainly taught in scripture, is clearly promised, and is attained by faith, which becomes daily more victorious, as it is enabled to trust that he is faithful who promised. The strengthening of it I have had all along in view, hoping to be the means, under God, of leading the weak believer by the hand, and of removing hinderances out of his way, until the Lord thoroughly settle and establish him in the faith that is in Christ Jesus. But I must admonish the reader, that I do not expect this merely from what I have written. It is too high and great a work for any mere man. Faith is the gift of God ; and he alone who gives it can increase it. The author of the faith is also the finisher of it ; and we do not use the means to set the Lord of all means aside. No. We use them, that we may find him in them. It is his pre- sence which makes the use of them effectual. By this, and this only, can any reader of this book be rendered stronger in faith. Being well assured of this, I have therefore looked up to him myself, and it will be for thy profit, also, reader, to look up to him, in prayer, for his blessing. Entreat him of his grace to countenance this feeble attempt to promote his glory and his people's good. Beg of him to make thy reading of it the means of thy growth in faith, and to accompany it with the supply of his Holy Spirit to every believer into whose hands it may fall. And forget not in thy prayers and praises to remember the author. 1 bless God, who has enabled me to revise the press, and to put my last hand to the work, by making such additions and alterations as seemed to me necessary to render the subject more plain to common readers. In this and in all things, I desire to approve myself to my Lord and Master, whose I am, and whom I serve ; and whatever good I have or do, to him be all the praise. Blessed be his name this day, henceforth, and through the day of eternity ! l.">2 THE LIFE OF FAITH. The just shall live by his fuith.—Hah. ii. 4. The persons for whose use this little tract is drawn up are supposed to be practically acquainted with these following truths : they have been convinced of sin, and convinced of righteousness. The word of God has been made effectual by the application of the Holy Spirit to teach them the nature of the divine law ; and upon comparing their hearts and their hves with it, they have been brought in guilty. They found themselves fallen creatures, and they felt the sad consequences of the fall ; namely, total ignorance in the understanding of God and his ways ; an open rebellion against him in the wiU ; and an entire enmity in the heart; a life spent in the ser\-ices of the world, the flesh, and the devil ; and, on all these accounts, guilty before God, and by nature chil- dren of wrath. When they were convinced of those tmths in their judgments, and the awakened conscience sought for ease and dehverance, then they found they were helpless and ivithout strength. They could take no step, nor do any thing which could in the least save them from their sins. Whatever method they thought of, it failed them upon trial, and left conscience more uneasy than before. Did they purpose to repent ? They found such a repentance as God would be pleased with was the gift of Christ. He was exalted to be a prince and a Saviour to give repentance. Suppose they thought of reforming their lives ; yet what is to become of their old sins ? Will present obedience, if it could be perfectly paid, make any atonement for past disobedience WiU the broken law take part of our duty for the whole ? No. It has determined that whosoever shall keep the whole law, and yet olFend in one point, he is guilty of all. And let him be ever so careful in doing what the law requires, or in avoid- ing what the law forbids ; let him fast and pray and give alms, hear and read the word, be early and late at ordinances ; yet the enlightened conscience cannot be herewith satisfied ; because by these duties he cannot undo the sin committed and because he will find so many failings in them, that they will be still adding to his guilt and increasing his misery. What method, then, shall he take ? The more he strives to make himself better, the worse he finds himself. He sees the pollution of sin greater : he dis- covers more of its guilt : he finds in himself a want of all good, and an inclina- tion to all evil : he is now convinced that the law is holy, just, and good ; but when he would keep it, evTl is present with him. This makes him deeply sen- sible of his guilty, helpless state, and shows him that by the works of the law he cannot be saved. His heart, like a fountain, is continually sending forth evil thoughts ; yea, the very imaginations of it are only and altogether evil, and words and works partake of the nature of that evil fountain from whence they flow : so that after all his eflforts he cannot quiet his conscience nor attain peace with God. The law having done its oflSce, as a schoolmaster, by convincing him of these truths, stops his mouth, that he has not a word to say why sentence should not be passed upon him. And there it leaves him, guilty and helpless. It can do nothing more for him than show him that he is a child of wrath, and that he de- serves to have the wrath of God abiding upon him for ever ; for by the law is the knowledge of sin. The gospel finds him in this condition, as the good Samaritan did the wounded traveller, and brings him good news. It discovers to him the way of salvation contrived in the covenant of grace, and manifests to him what the ever-blessed Trinity had therein ])urposed, and what in the fulness of time was accomplished. That all the perfections of the Godhead might be infinitely and everlastingly glo- rified, the Father covenanted to gain honour and dignity to his law and justice, to his faithfulness and holiness, by insisting upon man's appearing at his bar in the perfect righteousness of the law : but man having no such righteousness of his own, all having sinned, and there being none righteous — no, not one — how can he be saved i The Lord Christ, a person in the Godhead coequal and co- THE LIFE OF FAITH. 153 eternal with the Father, undertook to be his Saviour. He covenanted to stand up as the head and surety of his people in their nature, and, in their stead, to obey for them, that by his infinitely precious obedience many might be made righteous, and to suffer for them, that by his everlasting meritorious stripes they might be healed. Accordingly, in the fulness of time he came into the world, and was made flesh, and God and man being as truly united in one person, as the reasonable soul and flesh is one man. This adorable person lived, and suf- fered, and died, as the representative of his people. 'I'he righteousness of his life was to be their right and title to life, and the righteousness of his sufferings and death was to save them from all the suff'erings due to their sins. And thus the law and justice of the Father would be glorified in pardoning them, and his faithfulness and holiness made honourable in saving them. He might be strictly just, and yet the justifier of him who believeth in Jesus. In this covenant the Holy Spirit, a person coequal and coeternal with the Fa- ther and the Son, undertook the gracious office of quickening and convincing sinners in their consciences, how guilty they were, and how much they wanted a Saviour, and in their judgments how able he was to save all that come unto God through him, and in their hearts to receive him, and to believe unto righte- ousness, and then in their walk and conversation to live upon his grace and strength. His office is thus described by our blessed Lord in John xvi. 13, 14 : " When the Spirit of truth is come, he shall glorify me ; for he shall take of mine, and shall show it unto you;" that is, when he comes to convince sinners of sin, and of righteousness, and of judgment, he takes of the things of Christ, and glorifies him by showing them what a fulness there is in him to save. He leads them into all necessary truth in their judgments, both concerning their own sinfulness, guilt, and helplessness, and also concerning the almighty power of the God-man, and his lawful authority to make use of it for their salvation. He opens their understandings to comprehend the covenant of grace, and the offices of the eternal Trinity in this covenant, particularly the oflSce of the sinner's surety, the Lord Christ ; and he convinces them that there is righteousness and strength, comfort and rejoicing, grace for grace, holiness and glory, yea, treasures infinite, everlasting treasures of these in Christ, and hereby he draws out their affections after Christ, and enables them with the heart to beheve in him unto righteousness. And the Holy Sjjirit having thus brought them to the happy knowledge of their union with Christ, afterwards glorifies him in their walk and conversation, by teaching them how to hve by faith upon his fulness, and to be continually re- ceiving out of it grace for grace, according to their continual needs. The corruption of our nature by the fall, and our recovery through Jesua Christ, are the two leading truths in the Christian rehgion ; and I suppose the persons for whose sake this little tract is drawn up, not only to know them, but also to be established in them, steadfastly to believe and deeply to experience them. The necessity of their being well grounded in them is very evident; for a sinner will never seek after nor desire Christ further than he feels his guilt and his misery; nor will he receive Christ by faith, till all other methods of saving himself fail; nor will he live upon Christ's fulness further than he has an abid- ing sense of his own want of him. Reader ! How do these truths appear to thee ? Has the law of God arraigned thee in thy conscience ? Hast thou been there brought in guilty ? and has the Spirit of God deeply comnnced thee by the law of sin, and of unbelief, and of thy helplessness, so as to leave thee no false resting-place short of Christ ? Has he swept away every refuge of lies ? and thus put thee upon inquiring what thou must do to be saved. If not, may the Lord the Spirit con^nnce thee, and in his own good time bring thee to the knowledge of thyself, and to the saving knowledge of and behef in Christ Jesus, without which this book can profit thee nothing ! But if thou hast been thus convinced, and the Lord has shone into thy understanding, and enlightened it with the knowledge of the way of salvation, then read on. May the Lord make what thou readest profitable to thine establishment in the faith which is in Christ Jesus. There are two things spoken of faith in scripture, which highly deserve the at- tention of every true believer. The first is the state of safety in which he is placed by Christ, and is delivered from every evil and danger in time and in 154 THE LIFE OF FAITH. eteraity, to which sin had justly exposed him ; and the second is the happiness of this state, consisting in an abundant supply of all spiritual blessings freely given to him in Christ, and received, as they are wanted, by the hand of faith out of the fulness of Christ : by which means, whoever has obtained this precioiis faith ought to have a quiet conscience at peace with God, and need not fear any manner of evil, how much soever it be deserved ; and thereby he may at all times come boldly to the throne of grace, to receive whatever is necessary for his com- for.able walk heavenwards. Every grace, every blessing, promised in scripture, is his, and he may and does enjoy them so far as he lives by faith upon the Son of God : so far his life and conversation are well ordered, and his walk is even, his spiritual enemies are conquered, the old man is mortified with his affections and lusts, and the new man is renewed, day by day, after the image of God in righteousness and true holiness. And from what he already enjoys by faith, and from the hopes of a speedy and perfect enjoyment, the scripture warrants him to rejoice in the Lord with joy unspeakable and full of glory. It is much to be lamented, that few live up to these two privileges of faith. Many persons, who are truly concerned about the salvation of their souls, live for years together full of doubts and fears, and are not established in the faith that is in Christ Jesus ; and several who are in a good measure estabhshed, yet do not walk happily in an even course, nor experience the continual blessedness of receiving by faith a supply of every want out of the Saviour's fulness. These things I have long observed ; and what I have been taught of them from the scripture, and from the good hand of God upon me, I have put together, and throw it as a mite into the treasury. I am sure it was never more wanted than at present. May the good Lord accept the poor offering, and bless it to the hearts of his dear people, to the praise of the glory of his own grace. For the clearer understanding of what shall be spoken upon the life of faith, it will be needful to consider, first, what faith is : for a man must have faith before he can make use of it. He must be in Christ before he can hve upon Christ. Now, faith signifies the believing the truth of the word of God : so saj s Christ, " Thy word is truth : " it relates to some word spoken or to some promise made by him, and it expresses the belief which a person who hears it has of its being true. He assents to it, rehes upon it, and acts accordingly. This is faith. And the whole word of God, which is the ground of faith, may be reduced to two points, namely, to what the law reveals concerning the justification of a righteous man, and to what the gospel reveals concerning the salvation of a sinner. A short examination of these points will discover to us a great number of persons who have no faith at all in the word of God. First, Every man in his natural state, before the grace of Christ, and the in- spiration of his Spirit, has no faith. The scripture says, God hath shut up all that are in this state in unbeUef : and when the Holy Spirit awakens any one of them, he convinces him of sin, and of unbelief in particular. When the Com- forter is come, says Christ, he shall convince the world of sin, because they be- lieve not in me. Secondly, A man who lives careless in sin has no faith. He does not believe one word that God says in his law. Let it warn him of his guilt, and show him his great danger ; yet he sets at nought the terrors of the Lord. He acts as if there were no day of judgment, and no place of eternal torments. He has no fear of God before his eyes. How can such a practical atheist as this have any faith? Thirdly, The formalist has not true faith. He is content with the form of godliness, and denies the power of it. The vail of unbelief is upon his heart, and the pride of his own good works and duties is ever before his eyes, that he finds no want of the salvation of Jesus, and is averse to the grace of the gospel. All his hopes arise from what he is in himself, and from what he is able to do for himself. He neither beheves God speaking in the law nor in the gos- pel. If he believed his word in the law, it woiUd convict him of sin, and forbid him to go about to establish a righteousness of his own ; because by the works of the law shall no flesh living be justified ; yet this he does not beheve. If he believed the word of God in the gospel, it would com-ince him of rkhteousness, of an infinitely perfect righteousness wrought out by the God-man, Christ Jesus, THE LITE OF FAITH. 155 and imputed to the sinner without any works of his own : for unto him that worketh not, but beheveth on him that justitieth the ungodly, his faith is im- puted for righteousness. To this he dare not trust wholly for his acceptance before God ; therefore he has not true faith. Fourthly, A man may be so far enlightened as to understand the way of sal- vation, and yet have not true faith. This is a possible case. 'ITie apostle states it, 1 Cor. xiii. 2 : "Though I understand all mysteries, and all knowledge, yet I may be nothing." And it is a dangerous case, as Heb. x. 26 : " If we sin wil- fully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Here was such a knowledge of the truth, as left a man to perish without the benefit of Christ's sacrifice ; therefore he wanted that faith, which whosoever hath shall be saved. What great numbers are there under these delusions ! Reader 1 art thou one of them ? Examine closely ; for it is of eternal moment. Prove thine own self, whether thou be in the faith. If thou ask' st how thou shalt know it, since there are so many errors about it; hear what God's word says: W'hoewr be- lieves truly has been first com-inced of unbehef. This our Lord teaches, John xvi. 8, 9 : " When the Comforter is come, he will comince the world of sin, because they believe not on me." He convinces of sin, by enlightening the under- standing to know the exceeding sinfulness of it, and by quickening the con- science to feel the guilt of it. He shows the misery threatened, and leaves sinners no false refuge to flee unto. He will not sufler them to sit dou-n content with some .sorrow, or a little outward reformation, or any supposed righteous- ness, but makes them feel that, do whatever they will, or can, still their guilt re- mains. Thus he puts them upon seeking out for salvation, and by the gospel he discovers it to them. He opens their understandings to know what they hear and read concerning the covenant of the eternal Trinity, and concerning what the God-man has done in the fulfilling of this covenant. The Holy Spirit teaches them the nr.ture of the adorable person of Christ, God manifest in the flesh, and the infinitely precious and everlasting meritorious righteousness which he has vTought out by the obedience of his hfe and death ; and he convinces them that this righteousness is sufficient for theii salvation, and that nothing is required, except faith, for its being imputed unto them ; and he works in them a sense of their being helpless, and without strength to rely upon this righteous- ness, and through faith in it to have peace with God. He makes them see that they cannot, by any power of their own, in the least de])end upon it : for all their sufficiency is of God. It requires the same arm of the Lord, which wrought out this righteousness, to enable them with the heart to beheve in it. They are made clearly sensible of this from the word and Spirit of God, and from their own daily experience, and thereby they are disposed to receive their whole salvation from the free grace of God, and to him to ascribe all the glory of it. These are the redeemed of the Lord, to whom it is given to beheve. They are quickened from a death in trespasses and sins ; their consciences are awak- ened ; their understandings are enlightened with the knowledge of Christ ; they are enabled in their wills to choose him, and in their hearts to love him, and to rejoice in his salvation. This is entirely the work of the Holy Sjiirit ; for faith is his gift, Eph. ii. 8. Unto you it is given, says the apostle, Phil. i. 29, in the behalf of Christ, to believe on him : none can give it but the Spirit of God ; be- cause it is the faith of the operation of God, and requires the same almighty power to believe with the heart, as it did to raise Christ's body from the grave, Eph. i. 20. And this power he puts forth in the preaching of the word, and makes it the power of God unto salvation. The word is called, 2 Cor. iii. 8, the ministration of the Spirit, because by it the Spirit ministers his grace and strength. So Gal. iii. 2, " Received ye the Spirit by the works of the law, or by the hearing of faith ? " It was by hearing faith preached, that they received the Spirit: for faith cometh by heating, and hearing by the word of God, which is therefore called the word of faith. And thus the word is the means, in the hand of the Spirit, to dispose the hearts of those who hear it, to receive and to embrace Christ ; whereby they retain the righteousness of faith, as Rom. x. 10 : " With the heart man believeth unto righteousness." The heart is the chief thing in be- I5r» THE LIFE OF FAITH. lieving ; for into it Clirist is received, and in it he dwells by faith. Tlie vital union between Christ and the believer is manifested and made known in the heart, and therein it is cemented and estabhshed. With joy can the believer say, "My Beloved is mine, and I am his ; " happy for me, we are but one person in the eye of the law, and our interests are but one. Blessed state this ! Christ gives himself freely to the believer, who also gives himself up in faith to Christ ; Christ, as the believer's surety, has taken his sins upon himself, and the behever takes Christ's righteousness ; for Christ makes over all that he has to the be- liever, who by faith looks upon it and makes use of it as his own; according to that express warrant for his so doing, in 1 Cor. iii. 22, 23. AU things are yours, because ye belong to Christ. This vital union between Christ and the believer is largely treated of in scripture. Christ thus speaks of it in his prayer for his people, John xvii : " I pray for them who shall believe on me through their word, that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. I in them, and thou in me, that they may be made perfect in one." And in John vi. 56, he says, " He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him ;" and this in-dwelling is by faith, as Eph iii. 17: "That Christ may dwell in your hearts by faith." And it is the office of the Holy Spirit to manifest this union to their hearts, as John xiv. 20 : " At that day, when the Spirit of truth is come, ye shall know that I am in my Father, and you in me, and I in you." And besides these and many other plain words, this union is also represented by several striking images, such as that of husband and wife, who are, in law, but one person ; the hus- band being answerable for the wife's debts, and the wife sharing in her husband's honours and goods. It is set forth by the union between a building and the foundation upon which it stands secure ; between a tree and its branches, which live because they are in the tree, and grow by the sap which they receive from it ; between the head and the members, which by holding under the head live and grow, having a supply of nourishment administered to every part. Under these beautiful images the scripture sets forth the reahty and the blessed fruits of this union. The Holy Spirit makes it known to the believer by enabhng him to rely on God's word as infallible truth, and to receive Christ's person as the al- mighty Saviour ; and he strengthens it by enabling the believer to make use of Christ's fulness, and to live by faith upon him in aU his offices, for the partak- ing of all his promised graces and blessings. That faith which is of the operation of God always produces the knowledge and the fruits of this blessed union, and enables the soul to give itself up to Christ, that it may be one with him, not in a figurative, metaphorical way, but as really and truly as the building is one with the foundation ; as much one in mterest as husband and wife ; one in influence, as the root and the branches, the head and the members. So that this is not an empty notion about Christ, or some clear knowledge of him, or a mere approving of his way of sal- vation, but it is an actual receiving of him into the heart for righteousness to jus- tify, and to dwell and reign there to sanctify; a recei\'ing him as a perfect Sa- viour, and living upon him and his fulness ; waiting upon him to be taught daily ; trusting wholly for acceptance to his bood and righteousness ; resting, relying, leaning, upon his promised strength to hold out unto the end ; and hoping for eternal life as the free gift of God through Jesus Christ our Lord. The saving faith thus receives Christ, and thus lives upon Christ. Now, reader, examine and prove thyself, whether thou hast this faith. Dost thou believe with thy heart unto righteousness ? lliou canst not live upon Christ, unless thou art first in Christ. Thou must be first persuaded of thine interest in him, before thou canst make use of it, and improve it ; and therefore the know- ledge of thy union with him must be clear and ])]ain, before thou canst have a free and ojjen communion with him. There must be faith, before there can be the fruits of faith; and strong faith, before there can be much and ripe fruit. Little faith will receive but httle from Christ. The weak believeris full of doubts and fears ; and when he wants comfort or strength, or any other things which Christ has promised to give his people, he is questioning whether he has any right to THE LIFE OF FAITH. 157 expect them ; and therefore he does not receive them ; because he has not bold- ness and access with confidence to God by faith in Christ Jesns. From hence ap- pears the necessity of being established in the faith. The believer must have clear evidence of his interest in Christ, before he can live comfortable and happy upon Christ : therefore he must look well to the foundation, and see there be no doubts left about his being settled upon it. Christ being the sure foundation, how can he safely build thereon all his salvation, unless he be first satisfied that he is upon it ? The peace with God in his conscience, every act of spiritual life, and the whole walk and well ordering of his conversation, depend upon the settling of this point. It ought to be finally determined, and brought to this issue : " Christ is mine ; I know it from the word of God. I have the witness of the Spirit of God, and Christ allows me, unworthy as I am, to make use of liira and of his fulness for the supply of all my needs ; and I find I do make use of him, and thereby I know, from daily experience, that I am in him, because I live upon him." According as this point is settled, so in proportion will be the life of faith. If the behever be thoroughly grounded in it without any doubt or fear, then he may and will with confidence improve his interest in Christ ; but if he still leave it in suspense, his faith can be but httle, and therefore he will ob- tain little comfort or strength from Christ. Reader ! art thou one of the weak in faith ? Dost thou feel it ? Dost thou mourn for it ? and dost thou know from whence thy faith is to be strengthened ? Who can increase it but he alone who gives it ? Oh ! pray, then, to the Lord God to give thee the spirit of wisdom and revelation, that the eyes of thy under- standing may be enhghtened to see the infinite suflSciency of Christ's person, as God-man, and the everlasting merit of his hfe and death to save his people from their sins. And whatever hinders thee from seeing the fulness of Christ's sal- vation, and resting comfortably by faith u])on it, earnestly entreat the Lord to remove it. If it be sin, beg of God to make thee more willing to part with it. If it be guilt, pray him to ordain peace in thy conscience through the blood of sprinkling. If it be much corruption, it cannot be subdued until it be first par- doned. If thou hast got under the spirit of bondage, look up to the Lord Christ for that liberty, wherewith he makes his people free. Whatever it be, as soon as it is discovered to thee, make use of prayer, belie^nng God's word of faithful- ness, that what thou asketh thou shalt have, and that he will so establish thee that thou shalt go on from faith to faith. May it be thy happy case ! Amen. Reader ! if thou art an awakened man, convinced of sin by the word and Spirit of God, all thine enemies will try to keep thee from the clear knowledge of thy union with Christ. The reason is plain ; because then thou wilt not be able to depend upon Christ's promised strength, and to make use of it by faith, which is almighty to defeat them all. Hearken not, therefore, to any sugges- tion, nor be afraid of any opposition, which would hinder thee from seeking to be fully convinced of thine interest in Christ, and of thy being a branch in the true vine. Satan will use all his wiles and fiery darts ; and all carnal pro- fessors %vill be on his side ; and they will have close allies in thine own breast, in thine unbelief, in thy legal spirit, and in thy lusts and corruptions. Consider, why do these enemies fight so hard against thy being safely settled, and com- fortably grounded upon Christ by living faith ? Is it not because thou wilt then be an overmatch for them, through the strength of Jesus And does not this plainly show thee the absolute necessity of knowing that Christ and thou are one ? Till this be known, thou wilt be afraid to apply to him and to make use of his strength ; and tiU thou dost use it, all thine enemies will triumph over thee. Oh, beg of God then to increase thy faith, that thou mayest be fully con- vinced of thy \mion with Christ, and mayest live in him safe, and on him happy. Hear and read his word, and pray for the effectual working of the Lord the Spirit in it, and by it, that faith may come and grow by hearing, until it be finally set- tled without doubt or wavering, that Christ is thine, and thou art his. After the behever is thus grounded and established in the knowledge of his union with Christ, it behoves him then to inquire what God has given him a right to in consequence of this union ; and the scripture will inform him, that in the covenant of grace it has pleased the Father that all fulness should dwell in 158 THE LIFE OF FAITH. his Son, as the head, for the use of his members. He has it to supply all their need. They cannot possibly want any thing, but it is treasured up for them in his infinite fulness : there they may have it, grace for grace, every moment, as their occasions require ; and they have it in no other way, and by no other hand, than faith, trusting the word of promise, and relying upon Christ's faithfulness and power to fulfil it ; as it is written, " the just shall live by his faith," Hab. ii. 3 : having received justification to live by faith in the righteousness of Christ, he de- pends on Christ to keep him alive, and makes use of Christ's fulness for all the wants of that spiritual life which he has given. He trusts him for them all, and lives upon him by faith for the continual receiving of them all ; and according to his faith, so is it done unto him. Let this be well v. eighed and considered, that the justified person lives and performs every act of spiritual life by faith. This is a very important lesson, and therefore it is taught in scripture as plainly as words can speak. Evei-y thing is promised to, and is received by, faith. Thus it is said. Ye are all the children of God by faith in Christ Jesus; and if children, then heirs according to the promise, heirs of God, and joint heirs with Christ, who of God is made unto us wisdom, righteousness, and holiness ; made for their use wisdom to teach them, righteousness to justify them, and holiness to sanctify them ; yea, he has all things in his fulness for their use, as the free grant speaks, 1 Cor. iii. 21, &c. "All things are yours, whether Paul or Apollos, or Cephas, or the world, or life, or deat'n, or things present, or things to come, all are youi s, and ) e are Christ's, and Christ is God's." Consider, belie\'er, what a large estate tins is : thy title to it is good, and thou enterest into possession by faith. See, then, that thou make use of thine inheritance, and live upon it. Do not say, when thou wantest any thing, I know not where to get it : for whatever the God-man has of wisdom, righteousness, holiness, power and glory, he has it, as the head of the body for thee as one of his members, for thy use and benefit, and he has promised it to thee in his word. Make free with him, then. Go to him with confidence. Thou canst not do him greater honour than to receive from him what he has to give. That is glorifying him. It is putting the crown upon his head, and confessing him to be a perfect, all-sufficient Christ, when it j)leaseth thee, as it did his Father, that in him should all fulness dweU, and when thou art content to live out of thyself upon his fulness for the supply of all thy needs, in time and in eternity. To live thus upon him is his glory, and it is thy privilege, thy interest, and thy happiness. In every state, spiritual and temporal, and in every circumstance, thou canst possibly be in, thou art commanded to look up to Christ, that thou mayest receive out of his fulness, and to depend upon him to save thee from every evil, and to bestow upon thee every good. In thy walk heavenwards, and in every thing thou meetest with by the way, put thy trust in Christ, and expect from him the fulfilling of all his promises. He has all power in heaven and earth for that very purpose. Still rely upon him, and cast thy burdens on him, when thou art tempted, when old corruptions arise, when the world and the devil assault thee, when under a sense of weakness and dulness in duty, when in darkness and desertion, iu persecution and trouble, in pain and poverty, in sickness and death. This is tlic life of faith. Thou wilt live like a Christian indeed, if, being in any of these cases, thou believest that Christ is able, because he is almighty, and willing, because he has promised, to supply thy wants, and then canst trust in him for that supply. Depend upon it, thou shalt have it, and it shall be done unto thee according to his word. After the believer is become one with Christ, and through him has a right to all the riches of grace, and may by faith make use of them as his own, why is he so long in learning this lesson perfectly ? Being adopted into the heavenly fa- roily, and an heir of the heavenly inheritance, why does not he immediately live up to his privilege and to his estate ? His title is good. The inheritance is sure. All things are become his ; for all fulness is in Christ, and, by virtue of his union with Christ, this fulness is his, and he may by faith be always receiving out of it every grace and blessing which Christ has promised. Why, then, docs not he at once attain to this happy life of faith ? Sad experience proves that young believers do not. They meet with so many difficulties, that they grow up THE LIFE OF FAITH. 15.9 slowly into Christ in all things. They do not attain to a solid establishment in the faith in a day. Enemies without and within stop their progress, insomuch that they often continue little children for a long time. They have the same riglit to Christ, the same privileges, and the same promised grace, which young men and fathers in Christ have ; but tney have not learned by experience how to im- prove their interest in lum, and to make the most of it. The difficulties and temptations whicli weaken their hold of Christ, and stop their growth in him, are many ; some of the chief are these : — 1. They continue little children and weak in faith, because they do not pre- sently attain a solid acqua'ntanee with the person of Christ, and are not tho- roughly satisfied how able he was and sufficient for every thing he undertook, and how perfectly he has finished every part of his work. 2. This keeps them ignorant of many things in which the glory of his salva- tion consists : hence they have not clear believing views of its fulness, and of its freeness. 3. By whi -h means they l:ibour under many doubts about the manner of their receiving this salvstion. A legal spirit working with their unbelief puts them upon reasoning continually against being saved freely by grace through faith ; and, 4. Tliese legal unbelieving reasonings gain great power from their unskilful- ness in their warfare between nature and grace, the old man and the new, the flesh and the spirit ; and, 5. All these difficulties are mightily strengthened from their hearkening to sense, and trusting to its reports more than to the word of God. "While behevers are under these difficulties, their faith meets with many checks in its growth ; and, until they be enabled to overcome them, they continue to be little children in Christ. Their weak faith receives but little from Christ ; and it continues weak, because they have but little dependence upon the effectual working of Christ's mighty power. The exceeding greatness of his power is able to strengthen them, and he has promised it, but they dare not trust him. Consider therefore, reader, if thou art one of these babes, why thou dost not grow up faster into Christ. The first thing that stops thee is the ignorance which is in thy mind about his person, and the prejudice against him, which is in thy carnal heart. These are in all men by nature ; and these Satan wdl work upon, in order to hinder the in- crease of thy faith. He will use all his cunning and his power to keep thee from growing in that knowledge of Christ which is eternal life. He will inject into thy heart blasphemous thoughts against his Godhead ; and when thou art reading in scripture, or hearing about his being God manifest in the flesh, he will try to puzzle and perplex thy imagination with a How can these things be ? He will represent the union of the two natures in Christ as a thing not to be understood, and as if they, who believed it with the clearest evidence of God's word and Spirit, had only some fancy about it. He has an old grudge against Christ, and will not scrujjle to tell any hes of him. He was a liar from the beginning, and abode not in the truth. Regard him not. Mind what the word of truth says, and pray thou mayest understand it : for the more thou knowest of the Lord Christ, that blessed God-man, the more wilt thou be settled, and estabhshed in him. It is written of him, first, that he is God, true and very God, in the holy, blessed, and glorious Trinity, a person coequal and coeternal with the Father, and the Holy Spirit, Isa. ix. 6. Unto us a child is born, who is the mighty God ; secondly, that he is Jehovah, which signifies the self-existent essence, Isa. xliii. 11. I, even I, am Jehovah; and beside me there is no Sa- viour : from whence it is evident that the Saviour is Jehovah, and that he exists in a manner independent of, and distinct from, all other beings and things. St. Jude makes the opposition to this fundamental truth the condemning sin of cer- tain heretics, who denied Jesus Christ to be the only Lord God, and our Lord. In the covenant of grace this divine Person undertook to be made man. He who was true and very God was made true and very man ; he had a reasonable soul and human flesh, and was in all points like other men, sin excepted. And as the reasonable soul and flesh is one man, so God and man is one Christ. This is the glorious Person, who undertook in the covenant of grace to be man's surety. St. Paul calls him the surety of the New Testament : and what could there be 1(50 THE LIFE OF FAITH. wanting in him for this high office ? He is every way qualified to be the surety for man, who is himself true and very man, who is also God as well as man, and therefore has all the perfections of Jehovah to render what he did and suffered, as man's surety, infinitely and everlastingly meritorious. This is the blessed object of faith — God and man united in one Christ. Consider then, reader, what the scripture says of his wonderful person, in order that thy faith in him may be established. That very self-e.xistent God, who spake, and all things were made, who commanded, and they stand fast to this very hour, was made flesh. He came to be the surety for his people, to obey and suflfer in their stead. What could not his almighty power effect > Is any thing too hard for the Lord God ? What obedience can his Father's law demand, which he is not infinitely able to pay ? What sufferings can satisfy his Father's justice, which he is not absolutely qualified to endure ? for he has every perfection and attribute equal with the Father. On this truth thou must rest ; and is it not a sure foundation ? In the certainty of it thou must seek to be more grounded every day ; because, as thou growest in the knowledge of his divine person, thou wilt become more satisfied of his infinite sufficiency to save ; and, fully con- vinced of this, thou wilt be enabled from scripture to answer and silence thine own unbehe^ang thoughts, and reject the blasphemous suggestions of Satan against the Lord Christ. Observe, then, tliat he is God, and that he is Jehovah. Read and meditate on what the scripture says of his Godhead, and pray that thou mayest be taught of God to understand it : for no man can say that Jesus is the Lord but by the Holy Ghost. It is his office to glorify Jesus, by enabUng thee to beUeve him to be Lord and God, and to call him thy Lord and thy God, and to prove he is so, by thy humble dependence upon him for every bless- ing, both in time and in eternity. It is much to be lamented that believers in general take so little pains to get a clear knowledge of the doctrine of the ever-blessed Trinity ; for want of which their faith is unsettled, and they are liable to many errors both in judgment and practice. I would therefore most earnestly recommend it to all that are weak in faith, to be diligent in hearing and reading what in scripture is revealed con- cerning the Trinity in unity, looking up always for the inward teaching of the Holy Spirit ; and I would direct them to a form of sound words in the common prayer-book for Trinity Sunday, which contains the shortest and best account of the subject that I ever saw. " It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, almighty, everlasting God : who art one God, one Lord, not one only person, but three persons in one substance : for that which we beheve of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality." These are precious words. Meditate, reader, upon them, and entreat the Holy Spirit to enlighten thine understanding mth the saving knowledge of them, that, being established in the doctrine of the ever- blessed Trinity, and of the Godhead of the Lord Christ, thou mayest be enabled to overcome the difficulties which arose. Secondly, From thy not being well acquainted with the nature of Christ's salvation. Concerning which young believers are apt to have many doubts. Carnal reason is strong in them. The spirit of bondage resists with many and mighty arguments, and unbelief musters up all its forces, and there is a long and obstinate fight against being saved freely and fully by the grace of Christ Jesus. But the arguments which God has pro\'ided in his word, when applied by his Spirit, will prevail and overcome. Meditate upon them for the establish- ing of thy weak faith. Consider, first, the covenant. Salvation is not a thing of chance, or left to man's will or power, but it was contrived by the blessed Trinity in the covenant of grace, and every thing belonging to it was perfectly settled. It is said to be (2 Sam. xxiii. 5.) an everlasting covenant ordered in all things and sure. O thou of httle faith ! why then dost thou doubt ? What ! doubt of God's love? Here is a covenant springing from his mere love, and from everlasting. Doubt of its being well contrived ! Infinite wisdom orders it in all things. Doubt of its being well e.xecuted ! It is in all things sure ; sure as God's almighty power and faithfulness can make it. What mo- THE LIKE 01- FAITH. IGl lives are here for the strengthening of thy faith ! May the Lord render them effectual ! Reflect, Secondly, upon the undertakings of the Lord Christ, the Surety of this covenant. There was nothing left out of this covenant ; it was ordered in all things belonging to salvation, and Christ undertook to perform all things on the part of his Father, that his law might be msgnified, and his justice made honourable and glorious ; and on the part of the sinner, that he might be saved from all evil, and entitled to aU good. And being God and man united in one Christ, he was a proper surety to reconcile God to man, and to reconcile man to God. May these things, then, sink deep into thy heart, that thy surely has un- dertaken the whole of thy salvation, to do all for thee, and all in thee, and all by thee. What canst thou desire more for the settling of thy faith ? 3. Perhaps thou wilt say. His undertakings were great ; but has he fulfilled them ? Yes ; and so perfectly that he is able to save to the uttermost. He was called Jesus because he was to save his j)eople from their sins ; as their Surely he was to fulfil the law for them by his obedience, and to sutler the pains and penalties of it by his death and passion. , Accordingly, in the fulness of time he was manifest in the flesh, and came to do the will of his Father. Of his obedience to that will, he thus speaks : " I have finished the work, which thou gavest me to do." Of his suffering that will he said with his l;ist breath, " It is finished." Observe, whatever he undertook to do in his life and death was finished ; and it was demonstrated that, as man's surely, he had done and suf- fered every thing ordered in the covenant by his resurrection from the dead ; for then did the Father declare him to be the Son of God with power. Will not all this satisfy thee ? O thou of httle faith ! Here is one more cause of thy doubting removed ; thou canst not deny but Christ has finished every thing he undertook ; and in consequence thereof he has all power in heaven and earth to bestow a full and finished salvation- What canst thou now object? 4. Does a thought arise in thy heart ? It is finished ; but is it so freely given that such an un\\'orthy creature as I am may partake of it ? Yes ; it comes to thee in the way of a free gift. Great, inestimable, and eternal, as it is, j-et it is all thine in receiving. Not he who worketh, but he who believeth, is jus- tified from all things. It is by faith that believers are justified and sanctified, are strengthened and comforted in their walk ; by faith they fight against all their enemies ; and by faith they conquer, and lay hold of eternal life : and therefore it is all of faith, that it might be by grace. Salvation is wrought out and finished by thy surety, given to thee freely, continued with all its blessings in time and through eternity ; as a free gift, to the praise of the glory of free grace. Why, therefore, art thou discouraged ? Hast thou nothing to buy with ? Then obey the Lord's command : Come and buy free salvation, without money, and without price. How should this moli\'e still add to the estabhshment of thy faith ! For there thou seest, whate\ er thou wantest is thine by believing. Thou mayest have it freely by grace : it is treasured up for thee in the fulness of thy dear Saviour, and thou canst not honour him more than to make free use of it. What dost thou say to this ? Hast thou anything to object Canst thou find any fault with the covenant of grace, or with the undertakings of the God- man in it ? No, certainly ; the covenant was well ordered in all things, and sure ; and what the Surety of the covenant undertook, he has perfectly ful- filled. Salvation is finished on his part : he has glorified the law by his infi- nitely perfect obedience ; he has made divine justice honourable by his suffer- ings and death ; he has brought in everlasting righteousness for his people ; and will bring them to everlasting glory : for he has already taken possession of it for them aii the head of the body the church ; and he has all power in heaven and earth to save them day by day, until he make them partakers of his eternal salvation. What can thy heart wish for more than such a Saviour, and such a salvation. Oh! be not faithless, then, but believing; and if thou hast any doubts left, endeavour to have them cleared up by reading and prayer, until thy faith be perfectly settled on the divinity of God thy Saviour, and the infinite sufficiency of his salvation. These two points lay at the very foundation of the Christian religion; they must be supposed in all its principles, and built upon in M 1(53 THE LIFE OF FAITH. all its practice ; therefore, being of universal influence, if they be thoroughly established, thy faith will be stedfast, and thy hfe well ordered and comfortable. Examine, then, and prove thyself here before thou readest any farther. Dost thou believe Christ to be true and very God, in every perfection and attribute equal with the Father ? and is his a full and a free salvation ? All the following directions depend upon, and can only profit thee so far as thou believest, these two points. Look weU, then, to thy establishment in them. If it be strong, the life of faith will be steady and prosperous ; but if it be weak, thou wilt be liable to be tost about continually with errors, and overcome with temptations, especially with those to which a legal spirit will expose thee, as I purposed to show under the Third general head ; in which is to be considered, how the Uttle children in Christ, for want of being established in the belief of his Godhead, and of his full and free salvation, labour under many doubts ; a legal spirit, working with their unbelief, puts them upon reasoning continually against being saved freely by grace through faith. He is of a legal spirit who is under the law, and apprehends himself bound to keep it as the condition of life requiring of him. Do this, and thou shall live. In his understanding he sees this, and no other way, to life ; in his will he is continually inclined to it, and in his heart he loves it; because he fancies it in his own power to attain life in this way, and he can merit it by his own works, which mightily gratifies his self-love, and indulges his pride. The legal spirit reigns over all men in their natural state, but does not discover its tyranny until it be opposed ; and then, so soon as the soul is quickened from a death in tres- passes and sins, it begins to fight, trying to keep the poor sinner in bondage by its legal workings and strivings, and putting him upon seeking for some good disposition or qualification in himself, on account of which God should lo\'e him. Thus the awakened soul, under the spirit of bondage, always seeks deli- verance by the works of that law which can do nothing more than bring him to the knowledge of sin, discover to him the e.xceeding sinfulness of it, and the ex- ceeding great punishment which it deserves; by which means it is always nou- rishing the doubts and fears of unbelief. And after the Lord has, in a measure, removed them by a clear discovery of the salvation that is in Jesus, and by the gift of faith, yet still this legal spirit will be trying to bring the soul into bond- age again to fear; and it too often prevails. Young believers find it the worst enemy they have to deal with. It is a sly, subtle foe, that seems to intend them a kindness, while it is always on the side of their greatest enemy. It would ap- pear to them to be actuated by a zeal for God, but it is to eclipse the glory of the Lord Christ, to take away the all-sufliciency of his salvation, and to rob them of their great joy and peace in believing. If any one should ask how this legal spirit comes to have such power over mankind ; the scripture informs us, First, that all men, being God's creatures, are under the law to him, bound to keep it, or bound, if they transgress, to suffer the threatened pains and penalties. In this state man was created, and in it all men are by nature ; and therefore there is in us all a continual leaning to the law, and a desire to attain righteous- ness by the works of it. We are wedded to this way of gaining God's favour. The apostle says, there is a marriage union between us and the law, and it, like a husband, has dominion over us as long as it liveth ; so that we cannot be married to Christ ui»til that be dead wherein we are held. You may see this in the Jews. How does Moses labour to bring them off from an opinion of their own righteousness ? And a greater than Moses has done the same in his dis- courses against the scribes and pharisees ; yea, the apostles of our Lord were forced to write and preach against this leaning to the law, it gave such dis- turbance to the true disciples of Christ. And notwithstanding the scripture ar- guments against it, yet we have great numbers among us who seek for a justify- ing righteousness by the works of the law. And they are put upon seeking this. Secondly, from their ignorance of the law. They are not acquainted with its nature ; for it demands what they cannot pay. It insists upon an obedience, spiritual, perfect, and uninterrupted ; for the least offence, if but in thought, it THE LIFE OF FAITH. 1G3 comes with its fearful sentence, " Cursed is every one who continueth not in all things, that are written in the book of the law to do them." On him who does not contmue in all things (and not one man ever did) this sentence takes place ; and if he were to live a thousand years, he could not do any thing t.o repeal it. The law will always be to him the ministration of condemnation, and the minis- tration of death ; and this is all it can do for him. It provides no remedy, and gives him no hope, but leaves him condemned to the first and to the second death ; and yet, such is the blindness of the sinner, that he will be still leaning to the law, and afraid to trust wholly to the righteousness of Christ ; and this arises. Thirdly, From his ignorance of Christ's righteousness, which is infinitely per- fect and wants no works of the law to be Joined with it in the justifying of a sinner, because it is the righteousness of God wrought out by the God-man for his people, and it is the righteousness of faith ; they receive it by faith without works ; so that it is directly opposite to the righteousness of a legal spirit. Hence we have many among us — great professors too — who are ignorant of God's righteousness : they have not been entirely brought off from a legal bottom, and therefore they talk of being justified without a justifymg righteousness, which, if God were to do, he would be unrighteous, and which he has declared he will not do, their fancied justification leaves them still in their sins. They dare not put their whole tnist and confidence in the righteousness of Christ imputed unto sinners, and made theirs by faith. They have many fears about imputed righte- ousness, although the ajjostle has not scrupled to mention it eleven times in one chapter, Rom. iv ; and tliese fears make them read the scripture with such i)re- judice, that they say they cannot find the expression, " faith in the righteous- ness of Christ," in all the Bible. They may find the sense of the expression in Moses, and in all the prophets, and the very words in 2 Pet. i. 1. Simon Peter, a servant and an apostle of Jesus Christ to them who have obtained like precious faith with us, in the Greek is eis, in the righteousness of God, and our Saviour Jesus Christ. Here is faith in the righteousness of Christ, with several glorious titles to recommend it ; namely, it is the righteousness of God, of God our Sa- viour, of Jesus Christ. From whence can men's opposition to this way of justi- fication arise, but from their not being convinced by the Spirit of God of the ne- cessity of Christ's righteousness ? It is his peculiar office to convince of this truth. No teaching but his can do it. Oh that he may do it in the hearts of those who, out of a zeal for God, though not according to knowledge, eclipse the glory of the Lord, and rob aflflicted consciences of their comfort by opposing im- puted righteousness ! It is a righteousness of so high and heavenly a nature, wrought out by another and so wonderful a Person, is bestowed as a free gift upon the chief of sinners, whereby alone they obtain remission of their sins, and are made partakers of the kingdom of heaven ; and they receive it by faith only without works, wliich a legal spirit always wants to mix with it, that no one could ever believe in it unless it were given him from above. May it be given to those professors who cannot yet sul)mit to the righteousness of Christ to see their want of it, and with the heart to believe in it unto salvation ! Reader ! hast thou not found what an enemy this legal spirit is to thy peace and joy, and how it is always inclining thee to some self-righteousness, through thy ignorance of the righteousness of the law, and of the righteousness of faith ? And wouldst thou gladly be delivered from it ? Know, then, that nothing can subdue it but the bringing into thy conscience a better hope from a better righte- ousness than that of the law ; and when thou art enabled to plead it there against all the charges of sin and Satan, then thou wilt stand fast in the liberty where- with Christ hath made thee free. His is a better righteonsnes.s ; it is infinitely perfect and everlasting ; even the righteousness of God. By faith in this righte- ousness thou shalt be saved from the law, and shall receive remission of sins ; through it the Father doth accept thee and give thee the Spirit of his Son to lead, and comfort, and sanctify thee ; he doth love thee and bless thee, as his dear child, making all things work together under him for thy sfood, and keeping thee by his mighty power through faith unto salvation : so that, in and on ac- count of this righteousness, thou shalt be saved from all the evils of sin, and re- M 2 166 THE LIFE OF FAITH. For the encouragement of persons in this case, that they may presently recover themselves out of the snare of the devil, they should observe, First, What the scripture says of a legal spirit ; describing it to be one of the members of their corrupt nature ; one of the affections of the flesh ; which will never be quite dead while the breath is in their bodies. It is an enemy that will be always fighting against the Holy Spirit ; for they are directly contrary the one to the other; and therefore believers must not dream of any such victory as leaves no more fighting, but must e.xpect sharj) battles with their legal spirit as long as ever they live. And, Secondly, the same means, by which they fonnerly obtained victory, must be made use of again. As often as the legal spirit is tempting, Christ's strength must be opposed to it, and his strength must be brought into the soul by faith in his righteousness ; as it is written, Isa. xlv. 24 : " Surely shall one say, in the Lord have I righteousness and strength." Righteousness comes first, and is established in the conscience, that it may be pleaded and maintained there against all the charges and accusations of the law. And as often as these arise afresh, Btill they must be answered and silenced with this ])lea : — In the Lord Christ have I righteousness ; he is my law-fulfiller; and I depend upon his promised strength to make me stand fast in that liberty wherewith he hath made me free. And the soul must not only thus quiet and stay itself by faith upon the righteousness and strength of Christ for victory over the present temptation, but must also. Thirdly, continually do this ; because there is in our nature a continual oppo- sition to it. The experience of which is the believer's safety. The abiding sense of his being naturally incUned to lean to legal dependencies, and therefore his want of Christ every moment to justify him by his righteousness, and to keep him by his strength, will be the surest way to prevent his falling into bondage ; for this will keep him very jealous over himself, and will show him the necessity of living out of himself for righteousness and strength ; and while he liveth upon Christ for these by faith, he shall not be overcome by any enemy. The glory of the incarnate God, and his infinite sufficiency to save, have not a greater enemy than a legal spirit ; and therefore I have enlarged upon this point, that believers might be convinced, from the word of God, they were saved from the condemnation of the law. They will never live comfortably till they see the law dead and buried, and then willingly give up themselves to be espoused to Christ, who will make them free indeed. And when they have learned of him to enjoy and walli in their Christian hberty, then they will be better acquainted with the warfare between nature and grace, the old man and the new, the fiesh and the spirit, which warfare is the Fourth great hindrance, that stops the growth of faith in weak believers. They are unskilful in it, soon tired of it, and often likely to be defeated. They do not enter into the battle strong in the Lord, and in the power of his might, nor are they certain, if they fall in battle, they shall be saved with an eternal salvation. These are great discouragements, and, until these be removed, they cannot fight the good fight of faith, like good soldiers of Christ Jesus. The case is thus : — There is in every believer an old man, and a new man, na- ture and grace, flesh and spirit ; and these are opposite and contrary the one to the other in their principles and actions ; they are always desiring different things, and pursuing different ends, which occasions a continual war between them. The flesh lusteth always against the spirit, and has many and mighty allies on its side, — armies of lusts, the faculties of soul and body to bring forth sin, hosts of fallen angels, and aU the world that layeth in wickedness. But the new man, renewed in the spirit of his mind, has a reconciled God on his side, and therefore he need not fear what any enemy can do unto him, but may bravely face the stoutest of them, even death itself, relying upon that sure word of pro- mise, " I will never leave thee, nor forsake thee." Here is the believer's encou- ragement to fight ; his God will never leave him. Here he obtains victory every day : his God never forsakes him ; and after he has fought the good fight of faith, his God and Saviour will make him more than conqueror : he will send death to kill sin. And then the behever will never more have temptation from it, nor sorrow about it. But till that happy lime come, he mn.st be fighting against THE LIFE OF FAITH. 1G7 his corrupt nature and all its allies. No peace can be made with them, not even a truce. He must e.vpect no kind of favour from them ; because they are God's irreconcilable enemies, and therefore, as long as he is in the world, he must be fighting against the world ; as long as he has a body of flesh, he must oppose it ivith its affections and lusts, because they war against the soul ; and as long as he is in the reach of temptation, he must oppose the tempter, be steadfast in the faith, never putting off his armour until the Lord give him a discharge. The believer's peace within, and victory without, are closely connected with the clear understanding of this case ; and although I have stated it from the word of God, and agreeably to the sense in which the church of God has al- ways interpreted it, yet, for its more full confirmation, some testimonies must be brought, which speak to the very point : first, to the beUever's having in him an old man and a new ; secondly, that these two are at war ; and thirdly, that they fight together till death. First, the apostle says to the saints at Ephesus, Eph. iv. 22, &c., "put off the old man, put on the new." Mind, the same persons had both in them an old man, corrupt according to his deceitful lusts, daily to be put off, and a new man to be put on, and renewed, day by day, in the spirit of his mind. Tlie old man is described to have a body of sin with all his members, his affec- tions and his lusts ; these must not be obeyed, but mortified. " Let not sin reign in your mortal body, that ye should obey it in the lusts thereof ; neither yield ye your members as instruments of unrighteousness unto sin," Rom. vi. 12, 13. f he saints at Rome had sin in them ; and it wanted to reign, as it had done heretofore, in the lusts hereof ; but. Secondly, They were not to obey them. There was in them a new man, who was to fight against those fleshly lusts which war against the soul. " 'ITie flesh lusteth against the spirit, and the spirit against the flesh : and these are contrary the one to the other j so that ye cannot do the things that ye would," Gal. v. 1 7. Here is battle between two : the flesh, the whole nature of the old man ; and the spirit of the new man, born again of the Spirit : the cause of it is, the one wills what the other hates ; each wants to carry his own will into execution ; and these being contrary the one to the other, they fight for mastery ; in the battle, the flesh, the old man, is defeated, and the spirit working in the new man conquers ; and this lusting and fighting is in one and the same person ; in him who is said to be not under the la\V, to be led by the spirit, and to hve and to walk in the spirit. In Rom. viii. 7, the apostle calls the flesh " the carnal mind," and he says, " It is enmity against God ; for it is not subject to the law of God, neither indeed can be." Since it is enmity itself, there is no reconciling it ; it will not, nay it cannot, obey God, but is ever lusting and rebelling against his law. The nature of the battle is described at length in Rom. vii. The chapter consists of three parts : first, the believer's liberty from the law to ver. 6 ; secondly, he answers some objections made against the law from its nature and properties, and that in his own person, because it had been the means of bringing him to the right knowledge of sin, ver. 7 ; and sin being discovered by the law through the corruption of nature, raged and rebelled the more in him, ver. 8 ; and the law had made him sensible of God's anger against sin, and of his deserving death and hell for it, ver. 9 to 14 ; and from thence to the end of the chapter he describes the conflict between the old man and the new, the one consenting to the law, and the other resisting the law. In this conflict there were sharp attacks : in the first he found in himself two contrary principles of action always resisting each other ; the old man fighting against the new, from ver. 14 to 18; secondly, when the will of the new man was good through the opposition of the old man, it had not the desired effect, ver. 19, 20 ; and thirdly, he felt in himself two contrary laws, both requiring obedience ; the law of the members warring and rebelling against tlie law of God written in the renewed mind : for no sooner did his mind, guided by the Holy Spirit, set about any thing which God's law commanded, fjut he found the law of the members making a strong resistance. This he groaned under as a heavy burden, and was humbled for it before God, expecting pardon from him, and victory every day, and perfect deliverance at last. I cannot enlarge upon this chapter. Turn to it. and read it over upon the 168 THE LIFE OF FAITH. plan which I have here laid down ; remembering all along, that St. Paul is de- scribing himself. He ten times says, it is himself he is speaking of, from ver. 7 to ver. 14, where he is showing of what use the law had been to him when he was first convinced of sin ; and from thence to the end, he mentions himself thirty-eight times. /, the apostle Paul, / myself, my very self, and not another ; / myself am, now, at this present, at the vei7 time of writing this ; I myself, whom the law of the spirit of life in Christ Jesus hath made free from the law of sin and death ; I myself, to whom now there is no condemnation, for I am in Christ Jesus, and I walk after the Spirit, am still at war with sin that dwelleth in me, with the old man, with the flesh, with the law of the members, with the body of sin. Although I have a new nature, and God is on my side, yet it is a hard and a sharp battle. I find it so. The length of it makes it still more pain- ful, and forces me to cry out, " O wretched man that I am ! who shall deliver me from the body of this death ? " Paul was not out of God's favour, or ac- cursed ; but as the word rendered wretched means, he was weai y and tired with his continual fighting ; troubled with the filthy motions of sin rising and striving and rebelling in him, and giving him no rest : this was such a hard warfare, that he was ever looking out and praying, " Who shall deliver me ? " He meant wholly, jierfectly, deliver me from this corruption. He sighed for it, not because he doubted of an absolute deliverance, but because he had sure and certain hope of it ; not because he was ignorant who his deliverer was, but because he had steadfast faith in him. "Thanks be to God through Jesus Christ." This com- forted him, and kept him fighting on with courage. He knew that he should gain the victory, and through Christ, not through his own virtues or works, but through faith in the life and death, in the blood and righteousness of Christ, he should at last be more than conqueror. Since this was the case with the apostle, who can expect a discharge from this warfare until death ? What ! says one, is it to continue so long ? Yes. The scripture is very clear to this point, as I was, thirdly, to show. The seat of the corruption of the old man, or of the flesh, is not only in our nature, but is also our very nature itself. That which is born of the flesh is flesh, altogether carnal and corrupt. It is a filthy fountain, al^-avs sending forth im- pure streams ; and therefore, while the believer is in the bocfy, he must either be fighting against the flesh, or else be led captive by it. We that are, says Paul, in this tabernacle of flesh, do groan, being burdened with sin and sorrow. And when did they expect an end of their groaning, and rest from their burdens ? Not till the tabernacle was dissolved by death. Ourseh-es, says he, who have the first frviits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. The body will be redeemed from the grave, and raised like the glorious body of Jesus Christ : this is pro- mised, and this we wait for ; and until death deliver us from this mortal corrup- tible body, we shall be groaning under the burden of it. This was St. Paul's case. He had long sighed to be discharged from his warfare, and, like an old weary tired soldier, he wished the hard tedious campaign was ended, that he might enter into rest : but hear with what joy he at last cries out, " I have fought the good fight." Have fought it ? What ! is the battle over ? Yes, just over. — " I am now ready to be offered, and the time of my departure is at hand — I have finished my course : " — My battle and my life are finished together, and so mu.st thine, reader. Thou art to resist unto blood, striving against sin ; for thou ait called to fight the good fight of faith, until thou lay hold of eternal life. Since thou art a believer, however weak, and hast a new man in thee, as well as an old, they « ill be fighting against each other till thou finish thy course. And if this discourage thee, consider what God has spoken concerning this warfare, and R'hat exceeding great and precious promises he has made to them who are en- gaged in it. He has promised to pardon those corruptions of the old man, to subdue them, and to deliver thee from the very being of them. Canst thou desire more ? Mark well what he says to thee, and be not faithless, but believing. First, although the believer has an old man, corrupt according to the deceitful lusts, always warring against the new man, yet the Lord God has promised a free and a fall pardon ; because he has imputed sin, all thy sin, to the Son of THE LIFE OF FAITH Lis love, who bore it in bis own body upon the tree. After the apostle, in Rom. vii. had described the battle between them, he makes this inference — " There is therefore now no condemnation to them who are in Christ Jesus," — to them who are in Christ, united by faith as members to him their head, and thereby par- takers of his righteousness, there is iwic, while they are fighting against their corruptions, no condemnation ; " For," says he, " the law of the spirit of life in Christ Jesus hath made me free from the law of sin and of death," Rom. viii. 2. These words demonstrate, that Paul was speaking of himself in the seventh chapter. Although he had the corruption of nature still in him, and was fight- ing against it, yet, being in Christ by faith, he was made free from the guilt and punishment due to it ; therefore he had, and every believer shall have, a full pardon. In consequence of which. Secondly, He shall subdue the corruptions of the old man. This is promised and shall be made good. The Lord encourages believers to oppose the reign of sin in their mortal body, and not to obey it in the lusts thereof ; with this pro- mise : — " Sin shall not have dominion over you," Rom. v. 14. " Ye are under grace, and grace is almighty to subdue sin ; because it is atoned for. In like manner he says to the Gal. v. 1 6, " Walk in the spirit, and ye shall not fulfil the lusts of the flesh." Ye shall not fulfil them, either in word or deed. The lusts of the flesh will be in you, but not one of them shall reign over you; the spirit of Jesus will teach you to resist and enable you to overcome them, yea, to crucify and mortify them, day by day. And besides this the Lord has promised, Thirdly, Deliverance from the very being of thy corruptions. The time is coming, when they shall not exist in the believer, nor any more be suffered to tempt him. He shall be made holy and blameless, without spot or wrinkle of sin, or any such thing. In this perfect state the Father now sees him, and accepts him in the beloved, and after death admits the soul into his presence, cleansed with the blood, clothed with the righteousness, adorned with the graces of his dear Son ; and body, soul and spirit, shall be in this perfect state in the day of our Lord Jesus Christ — they shall be unblamable in holiness before God, even our father, at the coming of our Lord Jesus Christ with all his saints. It doth not yet appear how great a perfection of holiness this will be, but we know that when he shall appear we shall then be like him ; for we shall see him as he is. Such are the divine promises. And dost thou not see from hence, reader, what great things thou art to expect in thy present warfare ? If thou sayest. How shall I attain all that is promised ? Know that it is to come to thee by faith. Christ and all that he has is thine upon believing, and particularly a free pardon for indwelling sin, as well as for any other. Consider him as thy surety, God-man taking thy sins and suflerings upon himself to save thee from them. By his life and death he has obtained full salvation, which he gives to thee freely, And thou hast received it. Thou canst not deny but thou art a believer, and it is written, " All that believe are justified from all things," from the corruption of their nature, as v/ell as the corruptions of their lives. Know, then, that there is no condemnation to thee. The Judge himself says so. And when he acquits, who shall lay any thing to thy charge ? Here thou must hold through the power of the Lord, if thou \\'ouldst have the spiritual warfare successfully conducted. Abide by the sentence of God, and keep condemnation out of thy conscience. Have it ready to plead against all charges, from whatever quarter they come, that Christ bath made me free from the law of sin and of death. Here I must refer thee back to what has been said concerning Christ and his finished salvation. Thou now seest how necessary it is thou shouldest be well established in the belief of his Godhead, and the infinite sufficiency of his sal- vation ; so that he is both able and vnlling to save thee from all thy sins, and all the miseries due to them, and to bestow upon thee eternal happiness, and to bring thee by his almighty power safe to the enjoyment of it. AH this he will give thee, not for working but in believing. I entreat thee therefore to read again and again what has been before said upon these subjects ; and the good Lord help thee to apply it to thy present case, that thou mayest be fully assured thou art in Christ, and that there is no condemnation to thee. 170 THE LIFE OF FAITH. But perhaps thou art ready to say — Stedfastly do I l)elieve all this ; but I do not find such \'ictory over my corruptions as I could wish ; nay I think, at times, they rage more than ever. Here thou forgettest the Lord thy strength. Thou dost not make use of him, and therefore thou failest. The woman with the bloody is.sue grew worse and worse till she went to Christ ; so wilt thou. Why is it given thee to know Christ in the spirit, but that thou shouldst go to him daily, and plead his promise— Lord, thou hast declared that sin shall not have dominion over thy people. I believe this word of thine cannot be broken ; and therefore, helpless in myself, I rely upon thy faithfulness to save me from the dominion of such and such a sin (as then tempts thee). Put forth thy power, O Lord Christ, and get thyself glory in subduing my flesh with its affections and lusts. — And then tmst him to make his word good, and wait the event. Sooner shall heaven and earth pass away, than sin, any sii thus left with Christ to be subdued, shall reign over thee. If thou sayest, I think I seek for victory over sin in no other way, and yet I do not attain it so comiiletely as I desire — Depend upon it thou art under some mistake ; for Christ is almighty to fulfil every promise in its largest sense and fullest meaning, and there never was a believer who could justly charge him with the breach of his word. Perhaps thou dost believe that power to subdue sin comes from Christ, and thou art expecting it from him ; but hast thou not some legal dependence, some notion of thy own working together with him ? Search and see. Dost thou commit all to the Lord, who is to do all and in all? Is the whole battle left to him — wisdom and courage, and armour, and strength, and patience, and victory, are all from the Lord ? If thou art not doing this simply, thou art not living by faith upon Christ ; but thou art fighting in thine own strength, and depending upon some inherent stock of grace, or knowledge, or experience. While these proud, selfish motives put thee upon asking his help, he will not give it thee ; because thou dost not wholly depend upon him for it. Or perhaps Christ does not appear on thy side because thou art proposing some wrong end. lliou art working and strixang against sin to estabUsh a righteousness of thine own, which is to be some part of thine acceptance be- fore God, and thou hast been trying in thine own strength to get thy corrup- tions quite subdued, but they were too strong for thee, and therefore now thou art glad to make use of Christ's help. And if he would do the work for thee, then thou wouldst have confidence in the flesh, and this thy fancied holiness would be the ground of thy rejoicing before God. Is it not so ? If it be, thou wilt never succeed upon this plan : Christ will not give his glorj- to another, nor put the crown of his gospel-grace uixjn the head of thy legal dependence. Or perhaps thou art expecting from Christ what he has not promised — such a victory over thy corruptions, that they shall not fight again for some time, or that they shall be quite dead and buried. And so they shall be in the Lord's appointed time. But now he calls upon thee to fight against them ; he provides thee armour for that purpose, even the whole armour of God ; and he requires thee to resist unto blood, striving against sin, promising thee daily victory. This IS thy present state of warfare. To this thou art now called ; and there is no discharge in this war. Oh, beware then, as thou lovest thy soul, of a false peace ! Thou wilt be sadly deluded if thou ever supposest that thy fighting is over before thy course be finished. The good fight of faith must continue till death ; for till then, corruption being in thee, thou must oppose it, relying upon God for pro- mised victory over it. He is able to save thee from the very being of it now, as well as in heaven. But it is not his mind and will. Here he will have tnee to live by faith, which is every moment to keep thee dependent upon Christ, or thou wilt fall. This is to exalt his grace, and to subdue thy selfish legal spirit ; to humble thy pride, to put thee upon prayer and watchfulness, to make sin more hateful, and hea\'en more desirable, and to sccuret he glory of every victory to him, whose strength is perfected in thy weakness, lliese are some of his gracious purposes in keeping thee continually dependent upon his strength ; and if he has made thee willing to fight and conquer, to the praise of the glory of his grace, then thou wilt experience that blessed promise — " sin shall not have dorai- THE LIFE OF FAITH. 171 nion over thee." And it will not be long before sin shall not have a being in thee. Reader ! if thou hadst fallen into these or any other mistakes concerning the subduing of thy corruptions, mind what is written, and what is promised. Having first received, through faith in the blood of Christ, the pardon of thy sin, then, as one of his good soldiers, thou art to fight against it all thy life. He, being on thy side, promises to subdue sin for thee. Without him thou canst do nothing in this warfare, and therefore thy faith resting on his promise is to wait the fulfilling of it. He has given thee his word, that he \vill use his almighty power for this purpose. To that word must thou look, believing that Christ will bring thee victory ; continually, if thy faith fail not; greater, as thy faith increases ; complete, when the good fight of faith shall be ended, and thou shall rest from thy labours. All this he stands engaged to do ; and his power is able to fulfil his engagements ; and thy faith will bring thee happy experience of his power. When corruptions rise, temptations are strong, enemies numerous, dangers on every side ; that is the time to glorify Christ, by making use of his promised strength. 'ITien put thy trust in the Captain of thy salvation, and fear not. Look unto Jesus, and look at nothing but him. The battle is his. He will fight for thee, and thou shalt hold thy peace. Leave him to direct all, to do all, and to finish all relating to it ; and then, as he can get all the glory, thou shalt see what a salvation he will bring thee. Oh, that thy faith did but reach to the extent of his promises ! How successfid would be thy spiritual warfare ! such victories over thine enemies ; corruptions so subdued ; the world so cruci- fied ; Satan so defeated ; as thou canst now scarce believe ! The Lord increase thy faith. Look up to him for it : because, as thy faith increases, let the battle grow hotter and hotter, thou wilt find thyself safer, and more reason to give thanks to God through Jesus Christ thy Lord. For want of attending to the important truths already considered, and of bringing them into constant use and exercise, young believers are liable to fall into another great mistake, which keeps their faith weak, and stops its growth ; namely, a hearkening to sense, and trusting to its reports ; which is the fifth general head I purpose to consider. They are seeking to be established, and they think that they should have no doubt of their being true believers, if they had but the testimony of sense, and comfortable feelings to assure them of it. And being used to judge in this way in other matters (for it is our strongest evidence in natural things), they are dis- posed to expect the same in spiritual ; and they are the rather disposed to it, be- cause sensible comforts are promised in scripture ; which, being very desirable and pleasing to nature, they are apt to covet them too much, and, from not regarding what the scripture says about them, they are apt to seek them in a wrong way and for a wrong end. Sense judges from what it sees, and draws its inference from what it feels ; so that its report to the conscience, either of a believer's state, or of his growth in it, is not from unchangeable things, which would settle the conscience in peace, but from changeable things which lea\'e room for con- tinual doubting. Sense also looks at the fruits of faith more than at the object of it ; and if the believer has been misled, and taught to confound these two together, he wiU be at great uncertainty in judging of his state ; for, instead of making the word of God, he will make his comforts, the ground of his faith; and as these are more or less, so will his faith be. When he has comfortable feelings, then he wiU think himself a beUever ; and when he has none, then he wiU think himself an unbeliever, changing his judging of himself, as his feelings do, hke the wind, and varying as his comforts do, like the weather. This is a common case. I have seen the sad effects of it in the lives of many of my acquaintance, who, from being taught thus to judge of themselves, were tossed about for several years, up and down, now comforted, then doubting, and could not get any sohd establishment till the Word and Spirit of God convinced them that sense was not to be the ground of their believing, nor the object to which they were to look. Sense judges by feeling, and reports what it sees. Sense says. Now I ain in the favour of God ; for I feel it ; now he is my God ; for I find him so ; I am comforted. Now he demonstrates it to me ; for I feel near- 172 THE LIFE OF FAITH. hess to him in prayer, and sweet answers. Now 1 am sure my duties and ser- vices are acceptable; for I am quite lively in them, and I come from them with warm aftecfions. Now I cannot doul)t ; for I feel the assurance of his love to me. And when sense has lost those comfortable feelings, then it draws con- trary inferences : — Now I am not in the favour of God ; for I do not feel it. Now he is not my God ; for I do not find him so ; I am not comforted, &c. What can be the issue of this, Imt continual wavering and changing ? For our feelings are sometimes more, sometimes less, as every believer experiences. What an unsettled state, then, must he be in, who has no way to judge of him- self but by those changeable things ! What room does he leave for continual doubting ! and what trouble and misery does he thereby bring upon himself, as well as dishonour to the unchangeableness of God in his nature and promises ! If the poor weak believer should say, I am convinced of this, and I should be glad to have my faith so fixed, that I might be freed from doubts and fears- Then let it rest upon the word of God, which is the only ground of believing, and is therefore called the word of faith, upon which faith is built, and by which it is nourished and grows up. The believer should receive and rely upon what God hath spoken, and because he hath spoken it ; for his word changeth not. It abideth the same for ever : therefore what it truly reports, stands upon an immovable rock. Sense and feeling may report things contrary to it, but the believer can silence them with "God hath spoken it:" for his faith has evi- dence of things not seen, and he does not form his judgment by the things which are seen, but by the things which are not seen. Generally speaking, faith judges the very contrary to what sense does, and will not believe what sense perceives. Abraham, against hope, believed in hope ; so do all his children. They believe the pardon of sin, victory over sin, and the death of sin, the im- mortality of the body, though crumbled to dust and atoms, the second coming of Christ, and the eternal state of happiness or misery. Faith looks at God's word, calling the things which be not as though they were, and is commonly forced to contradict sense. Sense judges from what it sees — Faith from what God says. Sense is governed by what appears— Faith by what God says shall be. Sense looks inward — Faith looks outward. Faith can answer the seeming contra- dictions which sense opposes to it, from the word of God which cannot be broken. And when sense is ready to despair, and all its fine frames and feelings are gone, then it is the believer's happy privilege still to trust in the Lord, and to have a good hope because of the word of his grace. But, perhaps, thou art ready to say, It is written, that there is great joy and peace in believing, yea, joy unspeakable and full of glory. True ; these are what faith produces, and not what it is. These are the fruits of faith, which it brings forth in most abundance from the inexhaustible fulness of Jesus. The more simple the believer is, the more he eyes Christ, the object of faith, and the word, the ground of faith ; the more clear and distinct will the actings of his faith be ; and consequently it wiU bring greater peace into the conscience, and more joy into the affections. But still, these fruits are not faith ; no more than the fruit is the tree. The fmits do not go before faith, but follow it, and grow from it. This is God's order. He gives us his word to be the ground of our belie%-ing, and by believing, all things promised in the word are made ours ; then we go on comfortably, and are happy : but when sense is put in the place of the word, then the consequence is, that weak believers have got a changeable rule to judge of themselves by, which hinders them from being established in belie\'ing, and from attaining the promised peace and joy. Some may begin to object — What ! are you against all lively frames, and sen- sible comforts ? No ; God forbid ! I would have them spring from the right cause, that they might be more pure and fixed than they commonly are. God's word and promises are an imchangeable foundation to rest upon, even when sensible feelings are gone ; because Christ, revealed in the word, and laid hold of in the promises, changeth not. Therefore, reader, for thine own sake, and for the glory of God, take heed what thou buildest thy faith upon. Beware of making any thing that sense reports to thee the ground of it ; but rest it upon that which abideth for ever. The word of God is a sure foundation. It w ill never fail thee THE LIFE OF FAITH. 173 Tliou mayest safely depend upon it, because it cannot be broken, and steJfastly rely upon Christ to make its promises good to thee. There is thy object. Look at him. And since he is thine, thy Sanour and thy God, make use of him as such, and trust body and soul, and all things belonging to them in his hands, and among the rest, thy comforts. Be content he should give them to thee as seemeth him good. Set not thy heart upon them, nor follow him, as the multitude did for the sake of his loaves and fishes, and the dainties that he gave them, who, when these were withheld, soon forsook their kind Benefactor. 1 hou art by faith to make up all thy happiness in him, and in him only ; and he him- self, being thine, let him give thee or take away what he will besides, thou hast enough. What ! is not this comfort enough, that thou hast got the pearl of great price — the infinitely rich, inestimably precious Jesus, who has the wisdom of God to contrive what is best for thee, boundless love to dispose him, and almighty power to enable him to give it thee ; and he has promised it : canst thou desire more ? Walk, then, ^vith him by faith, and not by sight. When the word of God is the ground of thy faith, which rests there, and is grown to a fixed settlement, then thou wilt be enabled to go on comfortably, whatever thy frames and feelings be ; yea, when these are at the lowest ebb, thou wilt not be thereby discouraged. Suppose thou art walking in darkness, thou canst walk by faith ; because thou hast a promise : " Who is among you that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay upon his God," Isa. 1. 10. StiU let him trust and believe. Why > Because God is his God still. Mind that ; his God still : this blessed relation still subsists ; and faith may draw comfort from it in the darkest hour. Suppose thou art in heaviness, through manifold temptations, the word says to thee, " Heaviness may endure for a night, but joy cometh in the morning:" here thou mayest quiet thy heavy heart, and rest with confidence, till the Lord deliver thee out of thy temptations. Suppose God hideth his face from thee, thou hast the example of those in the same case : " I will wait for the Lord that hideth his face from the house of Jacob, and will look for him," Isa. A-iii. 17. Wait in faith, looking for him, and thou shalt see the light of his countenance. Suppose all other comforts fail ; thou hast one still, worth more than all — " This God is my God for ever and ever. He \n\l never leave me nor forsake me." This is the happiness of the true behever ; he is enabled to maintain his confidence, when sensible feehngs are no more. And thou seest, reader, how this happiness is attained, and how it is preserved. It is by trusting to things which change not; the word of God, the Son of God and his promises, all which are in him, yea, made in him, and in him, Amen, fulfilled by him. May the Lord help thee simply to trust his word, and to live upon Christ for the fulfilling of it, and then thou wilt indeed get, what thou art now seeking in vain, a comfortable frame, and wilt be enabled to main- tain it against all the discouragements of sense. To that end, sesrch the scrip- tures, which are able to make thee wise unto salvation ; and let it be thy daily request to the Lord, to make thee strong in faith, that thou mayest not stagger at nis promises through unbelief, but mayest, against hope, believe in hope. Beg of him, when sense goes contrary to the word, to enable thee still to believe it, and not to doubt of Christ's faithfulness to fulfil it — and ask for strength to walk every moment by faith, and not by sight. Thus the Lord will carry thee on safely and sweetly from faith to faith, till thou receive the end of thy faith, even the sal- vation of thy soul. May it be so ! Amen. St. Paul has been my guide hitherto. He says, Heb. v. 13, that a babe in Christ is one who is unskilful in the word of righteousness. To this deteraii- nation of his I have had an eye all along, and have accordingly endeavoured to remove those hindrances out of the way of young beginners, which chiefly arise from their unskUfulness in the word of righteousness. Righteousness sig- nifies strict justice. With respect to God, it is paying him the fuU demands of his holy law : in this sense there is none of us righteous, no, not one The God- man, ChristJesus, thesurety of his people, came towork out sucharighteousness for them, and the word reveals it, sets it before them in its infinite freeness, and in its infinite sufliciency to justify from all things. The word is also the means, in the hand of the Spirit, of bringing them with the heart to believe unto righteous- 174 THE LIFE OF FAITH. ness, and therefore the scripture is called the word of righteousness ; and being unskilful in it signifies want of experience in the management of it ; unskilful in the knowledge of the person of the Lord our rif;hteousness, who is true and very God, as well as true and very man ; unskilful in the nature of his righte- ousness, that it is absolutely perfect and everlastingly meritorious, so that any sinner by receiving it will be not only delivered from sin, and all the miseries due to sin, but will also be entitled to life and glory ; unskilful in the gift of righteousness, how freely God bestows it, nothing being required to make it the sinner's but receiving it, and therefore it is called the righteousness of faith ; be- cause by faith he trusts in it for salvation, and for all its blessings in earth and heaven, and expects them as the fruits of righteousness ; unskilful in expe- rience, not knowing how to plead this righteousness against the charges of the law, of conscience, and of the accuser of the brethren, and therefore apt to fall into a legal spirit, to be distressed in their warfare between the old man and the new, and to covet and to rely more upon sensible feelings than upon the sure tes- timony of God in his word. These are some of the principal difficulties which young believers meet with ; and they all arise from their unskilfulness in the word of righteousness, and therefore I have particularly considered some scrip- ture motives for removing them out of the way. And after thou hast perused these motives, have they been the means of settling thy judgment, comforting thy conscience, and strengthening thy faith ? Dost thou see more of Christ's grace and power to save thee a sinner than thou didst before, and therefore canst trust him better, and in time of need make more use of his promised grace ? If this be thy case, give him the glory, and may he carry thee on from strength to strength. But if thou hast received no improvement from reading thus far, what is the reason ? Perhaps thou art under some of the temptations here de- scribed. Search, and see : and whatever it be, either in doctrine or experience, which hinders the increase of thy faith, may the Lord discover it to thee, and enable thee to overcome it, that thou mayest be ro longer a babe, unskilful in the word of righteousness, but mayest grow up to be a young man strong in the Lord, and in the power of his might! 'ITie apostle Paul has directed me how to speak to the babes in Christ ; and another apostle shows how they grow up to be young men, and thereby he furnishes me with matter for the second part of this treatise on the life of faith : " I have written unto you, young men," says he, " because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one," 1 John ii. 14. These young men knew the principles of the doctrine of Christ : they were established in the behef of his Godhead, of the infinite suffi- ciency of his salvation, of the free gift of all its graces and blessings promised to him that worketh not, and received by faith only, and all treasured up for the be- liever's use in the fulness of Christ Jesus, to whom he is to bring nothing to recommend him, but the promise of the grace which he then wants, and a de- pendence upon Christ to supply that want. These young men had attained to a good degree of knowledge and e.xperience in these truths. They began to be a})le to keep the evidence of their union ^vith Christ clear and distinct, and to improve it by their communion with him in all his offices. But notwithstanding their estabhshment in these points, they had many temptations and great diffi- culties ; still they knew but in part — still they had a fleshly corrupt nature to watch over, and to fight against, always inclining them to trust to the law, to their feehng, to any thing but Christ, and always disposing them to yield to the suggestions of the devil, and to the allurements of the world. This war- fare, instead of ceasing, grows hotter and hotter ; but they grow stronger. It is the peculiar character of the young men in Christ io be strong ; they have learnt where their strength lays, and they put it forth. They go down to battle, not trusting in any power or might of their own, but strong in the Lord, and in the power of his might. He is their strength. When the enemy cometh in like a flood, then to Jesus they look for safety and victory — " O our God ! we have no might against this great company that cometh against us, neither know we what to do ; but our eyes are upon thee." The abiding sense of their ou n weakness keeps them dependent upon hun, so that the more they feel of THE LIFE OF FAITH. 175 their hel])lessness, the stronger they grow; because they live more upon Christ for strength, which illustrates that seeming paradox of the apostle, " When I am weak, then am I strong," — when I am most sensible of my own weakness, then am I strongest in the Lord ; his strength is then perfected in me. And his strength is put forth in the effectual working of it by believing. It is not, neither can it be, inherent in them, who without Christ can do nothing ; but it is brought in by faith ; nor does faith bring it in to lodge it or lay it up in store till it shall be wanted : but when it is wanted, faith then regards the promise, looks up to Christ to fulfil it, and receives strength out of his fulness. And being Jiis, freely promised, and freely given, it is therefore called the strength of grace : " Thou therefore, my son," says Paul to Timothy, " be strong in the grace that is in Christ Jesus." Strong faith gets strong grace from Christ, ac- cording as it is written : " All things are possible to him that believeth ;" for according to his faith it shall be done unto him. If his faith reach to the fuU extent of the promises, he shall find all things possible which God hath promised, yea, he shall be able to do all things through Christ strengthening him. This is the life of these young men in Christ. They are strong in him, living upon his promised strength, and by faith receiving it. They live not upon any thing in themselves, but whatever they stand in need of, and whatever they have a promise for, that they expect shall be given them by the power of God their Saviour. They see themselves poor helpless creatures, full of continual wants, and no means in their own power to supply them. The sense of this empties them of self-greatness and self-dependence, and the abiding sense of this keeps them humble and dependent upon Christ. Thus the Lord teaches them how to live out of themselves, and to be always recei\'ing out of the Saviour's fulness grace for grace. They have his infinite store-house to repair to, in which there is treasured up for them every thing that they can possibly want. Happy for them, their God has promised to sup])ly all their need out of the riches of his grace in Christ Jesus ! and by faith they have an abundant supply, to the praise of that God who keepetn tiis promise for ever. In him they live — he is the Lord and giver of spiritual life ; as Paul says — " I live, yet not I, but Christ liveth in me." They are made strong in him. " ITie Lord is the strength of my life," says the Psalmist, Psal. x.xvii. 1 ; that life which I live by the faith of the Son of God has all its strength from him. And is continued by his power — " For none can keep alive his own soul," Psal. xxii. 29. " It is God who holdeth our soul in life," Psal. Lx\t. 9- And is kept by faith — " Ye are kept by the power of God through faith," 1 Pet. i. 5. Whatever strength the believer wants to enable him to bear hard- ship, endure the cross, fight his spiritual enemies, daily gain victories over them, he expects it from God, and through faith he receives it, and is kept — yea, so kept. As to be confirmed unto the end. He that is able to keep believers from falling, will keep them until they receive the end of their faith, even the sal- vation of their souls. Thus the life which Christ begins by his grace he con- tinues by his strength ; and every act of this spiritual life is from him. The will, the power is his ; for he doeth all, and in all. These young men were so well assured of this, that they lived U])on Christ for strength, and they received it ; they were strong in him. Their faith viewed him in his exalted state u-ith all power in heaven and earth, and engaged as their covenant head to use it for them ; to make them, and to keep them, alive to God. On this power they de- pended. And whatever promise they had of its being used in their behalf, and pleaded it out at the throne of grace, and trusted Christ with the fulfilling of it, he never disappointed them. They were made strong, and stood fast in the Lord, who never withdrew his supporting arm ; therefore they never ceased to put their whole trust and confidence in him. W^hen the enemy sees them thus strong in the Lord through faith, it stirs up his devilish malice, and makes him burn with em-ious rage. He leaves no temp- tation untried to draw them from Christ. He is well skilled in cunning wiles and sly devices for this purpose. He does not begin with tempting theui to 0])en sin ; that would at once discover his wicked design ; but ho artfully tries to sap the foundation, and to weaken their faith. If he can get them from their 176 THE LIFE OF FAITH. dependence upon Christ, he carries his point ; and too, too often he succeeds. Oh ! beware, reader, of every thing ; suspect it, let its appearance be ever so fair and good, which in the least tends to weaken thy fast hold of Christ. Cleave to him with full purpose of heart, as long as ever thou livest ; for the enemy's whole plan is to separate thee from him. Formerly he tried to do this by dis- tressing thee about thy sins — how they could be pardoned — whether being so great, so many, the blood of Christ could cleanse from all : now thou hast, through believing, received forgiveness of sins, he will try to do the same by dis- tressing thee about thy duties. Sometimes he will try to bring guilt into thy conscience by suggesting to thee thy many failings and short comings in them — the disorder of thine imagination — thy wanderings in thy prayers — thy dulness in hearing and reading the word — the little life and power thou findest in thine attendance upon the ordinances — and the coldness of thy love to God and man. If he can get thee to dwell upon these things so as to forget Christ, then he has made way for this insinuation — How could it be thus with thee, and thou a strong believer ? And if he can get thee to reason upon it, then he has thee fast ; thou art caught in his snare. But if the Lord has taught thee not to be ignorant of Satan's devices, as soon as the thought arises, whether thou art in Christ, because of such faihngs, thou ^vilt know from what quarter it comes, and ^vilt immediately resist it. So that the temptation will make thee stand faster ; it will drive thee closer to Christ, make thy dependence stronger on his blood and righteousness, put thee upon making more use of him as thy intercessor and advocate with the Father, and help thee to Hve more out of thyself by faith upon him. ITius Christ becomes precious ; thou art more humble. The snare is broken, and thou art dehvered. When the enemy sees this, his implacable malice will soon tempt thee again. He has another deep-laid stratagem relating to thy duties ; and that is from their being unsuccessful. Thou hast had something laid much upon thy heart, and thou hast carried it to God in prayer, and thou hast waited long, but no answer comes. Upon this Satan takes occasion to suggest — Now you see God does not give you what you ask, although he has promised. Ask and ye shall have ; the fault cannot be in him, therefore it is plain you are not in his favour ; his pro- mises do not belong to you. And if he can thus work a little upon thy "im- patience, he will soon get thee into doubting and unbelief. Here thou mayest see how all the wiles of Satan tend to one point ; namely, to separate thee from Christ ; and how necessary then is it, that thou shouldest have this settled beyond all question, that Christ and thou are one r If this be maintained in thy conscience, then Satan's stratagem is defeated : for Christ being thine, he will give thee every thing that he has promised ; and although thou hast it not just at the time thou hast fixed thyself, yet he knows best. Thou shalt cer- tainly have it, if his infinite wisdom sees it good for thee ; and if he does not see it good, his love will give thee something better. Thy faith must wait God's time. Strong faith can wait long. Having such a promise as this to depend upon — they shall not be " ashamed who wait for me," Isa. xlix. 23; thou mayest with confidence wait, and be a follower of them who through faith and patience inherit the pro- mises ; who by faith regarded the promises, by patience waited for the fulfilling of them ; and although they waited long, yet they succeeded at last, and did in- herit every grace and blessing, for which with faith and patience they had been waiting. Go, and do thou likewise. Upon the failing of these temptations, the enemy has another ready. Since he cannot get thee off thy guard by bringing thee into doubting and unbelief, he ^vill attack thy faith in another way. He wiM come like an angel of light, and seem to be Christ's friend and thine. He will allow thee to fee a child of God, and to be strong in faith. The more clearly thou art satisfied of thyimion with Christ, the more will he improve, if thou art not aware, this thy certainty to his own wicked purposes. He will try to keep thine eye upon thy great graces and high gifts ; he will flatter thee exceedingly upon them, and will tempt thee to view them with a secret delight ; every now and then insinuating, what a great Christian thou art — how few there are like thee — to what an exalted state thouhast attained— what temptations thou hast overcome— what \-ictories thou hast gained over Satan — and how safe thou art now, fast upon the rock 1 And if he THE LIFE OF FAITH. 177 finds this pleasing bait is not instantly rejected with a Get thee behind me, Satan ; then he will begin to work upon thy self-love, and to give thee many plausible reasons for self-admiration, so that thou shalt first look pleasing at, then fondly love, and at last sacrilegiously dote upon thy wondrous attainments. Thus he will lift thee up with pride, and will try to draw thee into his own crime, and into his own condemnation. What a dangerous temptation is this ! How many have I known who fell into it ! If thou sayest. By what means shall I escape it Mind the first approach ; for it is coming upon thee, as soon as thou beginnest to think of thyself more highly than thou oughtest to think. Thou art in thyself a poor, miserable, helpless sinner, ;and to thi.s very moment \vithout Christ thou canst do nothing. Thou canst not do one good thing, nor overcome the weakest enemy, nor take one step in the way to heaven, without Christ : nay thou canst not think one good thought without him. What hast thou, then, to be proud of, and to Btir up thy self-admiration ? Nothing but sin. The humble abiding sense of this tends to thy safety : for while this is ever present with thee, *' In me, that is in my flesh, dwelleth no good thing," it will lead thee to live by faith upon Christ for all good things. And being all his, and received every moment from him as his free gift, thou wilt be glorifying and e.xalting him in all and for all, knowing that he resisteth the proud ; but he giveth grace unto the humble. The Lord keep thee humble, and then thou wilt have grace to escape this cun- ning wile of the devil. If thou shalt say, Alas ! I am fallen into it : how shall I recover myself? Re- member his case who in his prosperity said he never should be rao\ ed ; the favour of the Lord had made his mountain to stand so strong, Ps. xxx. vi. 7. He was too confident in himself, and was moved. How did he recover his standing ? " I cried unto the Lord, and unto the Lord I made my suppUcation. Hear, O Lord, and have mercy upon me. Lord, be thou my helper." His prayer was heard, he found mercy to pardon his offence, and help to raise him up, and his mourning, he says, was turned into joy and gladness. Look up as he did to the Lord Christ. Plead thy pardon through his promised mercy, and beg of him to enable thee to walk more humbly with thy God. Then shall the Psalmist's experience be thine, and thou shalt escape the snare which was laid for thy precious life. These young men havmg thus overcome the devices which Satan had contrived to weaken their faith, must expect a fresh attack from him. He will tempt them concerning the ground of faith. He sees they are strong, because the word of God abideth in them, therefore he will use all his cunning and power to weaken their tnist in the word and promises of God. By the incorruptible seed of the word faith is begotten, and by the same word it is nourished up, and strengthening, growing exceedingly from faith to faith. The word, which is the sole ground of faith, reveals the covenant made by the eternal Trinity for the salvation of sinners, and makes many free promises of every covenant blessing to him that believeth. These promises may most steadfastly be relied upon, be- cause of the unchangeable nature of God, who makes them. All his perfections are engaged for the fulfilling of his word : so that what he has spoken has an actual being and existence. He says, and it is done — saying and doing are the same with him. Let there be ever so great a distance of time between the word spoken and the thing done, yet this is real as any thing now in being ; because it exists in the mind and will of God, is revealed in his word, and by his faith- fulness and almighty power is to be established at the time appointed. How is it possible, then, that this word should be broken ? Thei-e is no matter of fact of more undoubted evidence, nothing in futurity, not even the rising of the sun to-morrow, so fixed and certain as the accomplishment of God's promises to him that believeth. These young men in Christ were most assuredly persuaded of this truth — They knew that heaven and earth should pass away before one tiitle of God's promises should fail. They looked upon them all as made in Christ, in him Yea and in him Amen, made in him, and fulfilled to him, as tlie head of the body of the church, and in him fulfilled to all his members. As cei lainly as every one of them has been made good to him the head, so will they lie iiu-ule good to his members. He has all power in heaven and earth committed to lum N 178 THE LIFE OF FAITH. for that very purpose. Whoever by believing is joined to him, he has thereby a right and title to every promise, and may boldly sue it out in time of need : and then it is Christ's office and glory to fulfil the promise. If mountains of diffi- culties stand in the way, the believer need not fear or doubt. Christ is upon the throne. What are difficulties against his almighty power ? Besides, Christ has already given him good security. He has put into his hands the pledges and earnests of the promised inheritance, and how is it possible he should fail in fulfilling his engagements, and putting him in due time uito actual possession? Read what the apostle says of this subject. Turn to the passage ; for it is too long to quote, Heb. vi. from verse 11 to the end of the chapter; in which you may observe these particulars. 1. The heirs of promise are apt to be full of doubt, and to have strife in their consciences, about their right and title to all the graces and blessings of sal- vation : 2. God was willing out of his infinite mercy to establish their right and title to them beyond dispute, and to put an end to all strife ; 3. Therefore he engaged by promise to give them all those graces and bless- ings ; and 4. To show the unchangeableness of his wUl herein, he confirmed the promise by an oath. 5. It is im])ossible that God should lie in his promise, or that he should be perjured in his oath. 6. Tlierefore here are two immutable things to strengthen the faith and hopes of the heirs of promise. 7. While their faith rests upon those immutable things, it will always bring them strong consolation. 8. When enemies, dangers, and temptations attack them, they are safe, by fleeing for refuge to lay hold of the hope set before them in God's immutable promises. 9. Tliis hope will be as useful to them at such times as an anchor to a ship. By it they will ride out all the storms of hfe, until Jesus their forenmner bring them within the veil, where their anchor is now cast, and put them into etem^ possession of all the promises. With what rich and copious matter does this scripture abound, tending to show the absolute safety of resting upon God's promises ! How strong are the arguments to persuade the heirs of promise to put their whole trust and confi- dence in the faithfulness of their God ! who, having provided an infinitely glo- rious and everlasting inheritance for them, was willing to make it over to them in the strongest manner of conveyance, and therefore he has given them the pro- mise and the oath of God, which cannot possibly change or alter, that their faith might never doubt or waver, and their hope might at all times be sure and sted- fast. And until he bring them to the inheritance itself, he has given them many sweet and blessed promises of all things needful for their temporal and spiritual estate, upon which he would have them not only to live comfortably at present, but also to recei\'e them as part of the inheritance, allowed them for their mainte- nance, till they come to age and enter upon the possession of the whole. And what God intended in his promise and oath, has its effects in a good degree among those who have the word of God abiding in them. They cast their anchor where he commands them, and they are not only safe, but also in time of the greatest troubles and temptations have strong consolation. When enemies come, corruptions arise, and difficulties are in the way ; they have a promise, and a promise-keeping God to depend upon. Whatever straits they are in, the word abiding in them brings some promise of sup))ort and deliverance : the promise shows what God has engaged to do, and faith receives the fulfilling of his en- gagements. When they draw nigh to God in duties, in ordinances, they know what he has promised to them that wait upon him, and they judge him faithful who hath promised, and lo ! he is present with them. In short, while they Hve like themselves as the heirs of promise, they are preser\ ed from aU evil, and want no maimer of thing that is good. This is their happy case ; thrice happy, be- cause the means used to deprive them of their ha})piness are overruled of God for THE LIFE OF FAITH. 171) the establishing it. The enemy rages against them, hut in vain. He was a liar from the beginning. 'Hie word is truth, and he abode not in it, therefore lie hates it, and with a greater hatred because the Lord has made it the means of strengthening those believers. He knows that all his temptations will be fruit- less, while the word abideth in them. He fears no weapon formed against him, like the sword of the Spirit : he has felt its sharpness and its power ; with it the Captain of our salvation cut Rahab, and wounded the dragon ; and with it all his good soldiers resist the devil, and make him flee from them. For these rea- sons he has a great variety of temptations to weaken the believer's trust in the word, and his reliance upon the j)romises of God. Sometimes he attacks them in a matter where his hopes are founded in their ignorance ; he is cunning to spy out the particular way in which they ha^'e l)een led, and their readiness to maintain their groimd by making use of the promises suited to that way. He resolves therefore upon some new temptation, with which they have never been exercised ; and he watches the favourable opportu- nity to inject it with all his strength. Upon his doing it, the soul is put into a great hurry, because it has no promise ready to apply to the present case ; for want of which the understanding is confused, faith wavers, doubt enters, and Satan carries his point. This demonstrates the necessity of searching the scrip- tures, and meditating upon them night and day. In them God has graciously treasured up all sorts of promises. There is not a possible case for a believer to be in, of spiritual or temporal concei n, but there is a promise suitable to it, which he ought to have ready against the hour of temptation. If he has not, he neglects the Lord's kind provision, and lays himself open to the enemy's attack. Reader ! if thou wouldst not be ignorant of Satan's devices, follow Christ's counsel — search the scriptures. Remember, they are able to make thee wise unto salva- tion, through faith in Christ Jesus : therefore, store up his promises ; pray him to sanctify thy memory to retain them, and to enable thee to make use of thein in every time of need. If this temptation fail, the enemy will soon have another ready. I have known him often try, and often succeed in endeavouring to take off the attention from the most easy parts of scripture, and to fix it upon tliose parts which are hard to be understood. Upon those the believer dwells too much, and puzzles himself: his head grows confused : he consults commentators, and they confuse him more. And if he does not fall from hence into questioning the truth of scrip- ture, yet he certainly neglects the right use of it, forgetting it is the means of building himself up in his most holy faith. Reader '. whenever thou art tempted about difficult texts, look up to the incarnate Word, and pray him by his Spirit to open thine understanding, that thou mayest know what thou readest ; and if thou still dost not find the meaning of them made plain to thee, pass them by for that time. Do not puzzle and distress thyself about them. Perhaps, when thou meetest with them again, they will appear easy, and Christ will give thee light to see and to comprehend them. If thou sayest, I do look up to him to teach me, but, nevertheless, I find many hard and difficult texts. Remember thou knowest but in part, and therefore thou standest in need of daily teaching. These texts are profitable, if they hum- ble thee, and make thee live more upon the teaching of the divine j)ro])het. The humbler thou art, thou wilt be the more teachable. The lower thou sittest at his feet to hear his words, thou wilt learn the most. The master himself has declared, " Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven." If these difficult texts thus humble thee, and make thee hve more upon Christ's inward teaching, they will be the means of thy growth in saving knowledge. Thy hearing and reading the word, in a constant dependence upon him, will keep thee from the dangerous errors and heresies of the times. Most of those arise from unlearned and unstable men, full of pride and self-conceit, whom God resisteth ; but he giveth grace to the humble. If he has given thee grace to hold fast the form of sound words, which thou hast learned and been assured of, the enemy will change his attack, and pursue thee ■with new temptations. Envious of thy happiness, he will be often assault- N 2 180 THE LIFE OF FAITH. ing thee, and trying to move thee from thy steadfastness. He will at times in- sinuate every lie that he can raise against the word of God ; and he will not begin with reason or argument, but by way of surprise, with sudden injections darting into the mind doubts like these : How do I know the scripture is inspired ? What proof have I And if these be not immediately rejected, he wiU follow them like lightning with others. How can that be inspired which is full of con- tradictions, and full of doctrines above reason ? Who can defend the matters of fact related in it ? The language is low and mean, unworthy of God ; the scrip- ture is false ; perhaps there is neither God nor devU. These blasphemous thoughts sometimes put the believer into a hurry and con- fusion, and through the suddenness and violence of them greatly distress him. The apostle calls these assaults "the fiery darts of the \vicked one" — dar.s. be- cause he throws them with all his might against the soul, and fiery, because he would have them to catch hold of and to inflame its corruptions and lusts. And they do, if the shield of faith be not ready to stop their force and to quench their fire. This is a piece of the armour of God prepared for the believer's safety at such times ; and the right use of it is this : The Lord ha\ing promised to be a shield to them that put their trust in him, and to compass them about with his favour as with a shield, the believer looks up when these fiery darts are Hying thick about him, and says, — " O Lord God of hosts, who hast promised that thy faithfulness and truth should be my shield and buckler, now establish thy word unto thy servant. In thee, O my God, do I put my trust, save me in this hour of temptation." Then the battle becomes the Lord's. He is engaged to put forth his strength to shield thee from the enemy. Thus thou shalt conquer, and shalt happily e.xperience what is written — " Resist the devil, and he will flee from you." He will flee for a season, but mil return again. He has other temptations, and he will try them all to disparage the word of God, and to lessen the believer's confidence in it. Sometimes he will insinuate, How can these things be? — in what way or by what means can such a promise be fulfilled ? If you begin to reason upon the point, he will get you from your stronghold, and conquer you. Beware of his lies, and have always your answer ready — " It is WTitten." What God hath said, put your trust in, if all the world gainsay it ; for he is faithful who hath promised, and all things are possible with him. If this temptation does not succeed, and he cannot bring you to doubt of the truth of the promises, then he will try you about your right to them. When you are in darkness, or walking heavily in sickness or any trouble, and you have been praying for deliverance, but Christ does not presently answer you, then he has a favourable oj)portunity to suggest — Now you see the promises do not belong to you ; Christ will not hear you ; and therefore you have been deceiving yourself with a vain notion of faith. This is a common temptation, against wliich still op- pose— " It is written." Thy case, be it what it will, has a promise, either of sup- port or deliverance. If thou art not dehvered, yet if Christ support thee, so that thy faith and patience fail not, does not this show his infinite goodness to thee r He will have thy faith tried, and he will put it into the fire, not to consume it, but that it may come, Uke gold out of the furnace, purer and brighter. And what if thou art in the fire a great while ? thou wilt see more of his tender mercies in keeping thee there, and wilt thereby learn to live in a more simple dependence upon him. Cast not away, therefore, thy confidence in the written word. The promises in it stand faster than the strong mountains. If all the powers in earth and hell should join, they cannot defeat one single tittle of them. When the world and all the works therein shall be burnt up, and the place of them shall be no more found, then the jjromises shall stand fast as the throne of God, and shall receive their full and perfect accomphshment through the ages of eternity. These are some of Satan's temptations against the young men in Christ, who are strong, because the word of God abideth in them. His design is to weaken their reliance upon its promises. Till he can do this, he despairs of success ; and therefore he tries every method which his wicked cunning and rage can invent, llis busy, active spirit is night and day plotting against the word of God. See a li\ cly picture of his utter hatred to it in the parable of the sower While THE LIFE OF FAITH. 181 tlie good seed is sowing, the devil is indefatigable in picking it up. He exer- ases all his wiles to keep it out of the hearers' hearts, and he prevails with the greater part to reject it : among those w ho seemingly receive it, he cheats three out of four, so that the word does not take root, nor bear fruit to perfection. Since Satan is thus successful, is it not absolutelj' necessary, reader, that thou shouldst be well acquainted with his devices ? And the word abiding in thee — the ingrafted word— will both make thee acquainted with them, and also strong to resist them ; because then thou wilt be taught by Christ's wisdom, and strengthened by his almighty powder. As thou growest in the sense of thy want of him, and livest in a closer dependence upon him, thou wilt understand more of his word, and experience more of his power : by which means the enemy's continual attacks, driving thee to Christ for the fulfilling of his promises, will make thee continually safe. Let the roaring lion rage; what hast thou to fear? Let him go about seeking whom he may devour; the Lord is thy shield and thy defence : in him is thy trust. Thou hast his promise that he will preserve thee from all evil, and will make all things, even Satan's spite and rage against thee, work together for thy good. How dear and precious, then, should the word of God be to thee ! If thou art weak, because it is the means of thy growing, and being nourished up ; and if thou art strong, because, by its abiding in thee, thou wilt be established. May it be thy study and thy de- hght; and may every reading of it bring thee to a better acquaintance with, and a greater dependence upon, the adorable Jesus ! And if thou desirest thus to profit from the scriptures, I would advise thee, reader, to observe two things, which will be much for Christ's glory and for thy edification. First, in thy frequent and careful perusal of the Bible (and mind, thou canst not read it too much) take particular notice of the promises, which are most suited to thy age, state, and condition in life ; because these God has gra- ciously made for thy use ; and about these the enemy will be most busy with thee. Treasure them uj), then, in thy memory, and have them ready against the time of need; looking up. Secondly, to Christ for the fulfilling of them. AU the promises are made in him, and made good by him: thou art, therefore, in a humble dependence upon his faithfulness and power, to expect whatever thou wantest and he has pro- mised. Trust him, and he wiU not fail thee. Stagger not at any of his pro- mises through the seeming impossibility of their being made good ; but depend upon his almighty power, and thou wilt find him a faithful, promise-keeping God, whose word standeth fast for ever and ever. Thus thou shall not only be safe, but slialt also overcome the wicked one, which the apostle John makes the last part of their character who are strong in the Lord. They overcome him by the strength of their faith ; they hold fast their confidence in the Lord's promised strength ; and he fights for them. That mighty arm, which braised the serj)ent's head, brings them \'ictory ; as it is written of that noble army, mentioned Rev. xii. 11:" "They overcame the accuser of the brethren by the blood of the Lamb, and by the word of their testimony." Through faith in his blood they were pardoned and justified freely, and they knew that in him they had righteousness and strength ; therefore they were at peace with God, and the accuser of the brethren could not lay any thing to their charge. Thus they were delivered from his power, and translated into the kingdom of God's dear Son ; and they testified this by adhering to the word of truth. They believed that whatever Christ had therein promised he would fulfil to them, and they bore their testimony to their being safe in depending upon his word in the most trying circumstances. They would not give it up, whatever they lost for trusting to it ; nay, they stuck stedfastly to its truth, although it cost them their lives for maintaining their testimony ; for it is said of them, " they loved not their lives unto the death;" that is, they loved the truth more than life; they were not afraid publicly to own that their trust and confidence was in the blood of the Lamb, and they believed they should be infinite and everlasting gainers by holding fast the word of their testimony unto death. And the Lord was with them, and mightily strengthened them, so that they joyfully sealed their te.stimony with their blood, although they died in flames, and in the most ex- 1S2 THE LIFE OF FAITH. quisite torments. Thus they overcame Satan. A most noble company of those conquerors are now standing round the throne of the Lamb, enjoying his ex- ceeding great and precious promises : he has crowned them -nith glory — he has clothed them with robes washed and made white in his own blood — he has wiped away all tears from their eyes, and taken all cause of sorrow from their hearts — he has put palms into their hands, to show that they are eternal conquerors, and that they shall stand confirmed in bliss for ever and ever. May thou and I, reader, ere long, join them ; and until that happy time come, may our faith be daily more established in the blood and righteousness of the Lamb of God, that we may be growing in our love to him, and in our dependence upon him, until he admit us to see him as he is. Through much e.xercise and fighting, these young men, strong and mighty in the scriptures, grow up to be fathers in Christ ; whose character is thus drawn by the apostle John, 1 Epist. ii. 14 : "I have written unto you fathers, because ye have known him that is from the beginning," namely, Jesus Christ, whose style and title it is to be from the beginning, as he himself speaks in Prov. \-iii. 22, 23 : "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth v;'as." He was a person in the Godhead, coequal and coetemal with the Father, but was set up in his office-character from everlasting to the beginning of the ways and works of God. Upon account of what he was to do and suffer in man's nature according to the grace of the covenant of the ever-blessed Trinity, he was the Creator, and is the Preserver of the universe ; for by him were all things created that are in heaven, and that are in earth, visible and innsible ; and by him all things subsist ; and he is the beginning, the first cause of all things in natm-e, and also in grace, the head of the body the church. In the same manner om- Lord speaks of himself, Rev. i. 8 : " I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and Vi'hich is to come, the Almighty." He is in and from the beginning, being the first cause of all the divine works in creation, in providence, and in redemption, the Author and the Finisher, the First and the Last in all ; which shows the great propriety of describing him here by this name. The apostle is treating of the highest state of a behever, and he says it consists in knowing that Jesus Christ is all and in all. Whatever good there is in his kingdom of nature, from him it had its beginning, and by him it is preserved : whatever good there is in his kingdom of grace, he is the author of it ; by his power it is continued ; and when brought to perfection, he is the finisher. He is the beginning, he is the ending, of all the counsels and of aU the works of God. In this light these fathers had learned to consider the Lord Jesus : they knew that he was to do all for them, and in them, and by them ; they not only knew it speculatively, ))ut had also e.vperimental knowledge of it. " Ye have known him that is from the beginning ; " have known him, and tried him, and found him to be what his name signifies. And this is the right knowledge of Christ — not such as the de\-il has ; he could say, I know thee who thou art, the Holy One of God — not such as too many nominal Christians have, who profess that they know God, but in works they deny him — not such as many professors attain, for whom it had beerrbetter not to have known the way of righteousness than, after they bad known it, to turn from it. These fathers knew Christ by the inward teaching of his Word and Spirit, whereby he made himself known to them, as he does not to others. For he fulfilled to them the great promise of the new covenant — " I wiil give them a heart to know me, that I am the Lord, and they shall be my people, and I will be their God," Jer. xxiv. 7- The covenant is well ordered in all things, and sure, particularly with respect to the quickening of the soul from a death in trespasses and sins, and to the renewing of its faculties, that they may be capable of knowing God, and to the enlightening them, that the light of the glorious gospel of Christ may shine unto them, even unto the heart, enhvening it Mith holy and heavenly affection to the person, to the offices, and to the glories of the blessed Immanuel. \Vhereby the behever, thus taught of God to know him aright, can now tnist him, hope in him, and love him; which graces are strengthened from the consideration of God's standing related to him as his cove- THE LIFE OF FAITH. 18a nant God, and of his being one of God's redeemed people ; from wliith relations he has a right to, and by faith may enjoy, every covenant mercy in time, and shall be a partaker of them all in eternity. This is the knowledge, concerning which so many and such great things are spoken in scripture, and which St. John says these fathers had received : they had attained by the Spirit of Wisdom and revelation to that knowledge of Christ, which is life eternal ; and the same Spirit enabled them to be continually growing and increasing in the knowledge of Christ. As he shines more clearly into their hearts, he discovers to them more of their wants. He makes them better acquainted with themselves, and lets them feel more of the workings of their corrupt nature, and of their own entire helplessness. Thus by his light they see deeper into that mystery of iniquity which is in them, and they grow in the sense and experience of it all their lives. Day by day some faihng, short-coming, infirmity, or temptation, leads them to more lowly and humbling views of themselves, and brings them fresh discoveries of their fallen and helpless state. While they attend to what is passing in their own breasts, every moment something will be speaking for Christ — " Without me ye can do nothing." It is this abiding sense of their wants, and faith in his promises to supply them, which lead them to be constantly looking unto Jesus. Many wants do not discourage them ; for his promises are as many as their wants can be— nor great wants, for he has given them exceeding great promises — nor continual wants, for he has promised them grace every moment. As they grow in the knowledge of themselves, they see more need of living upon Christ in the several offices which he sustains. The daily experience which they have of their own ignorance, and sinfulness, and helplessness, endear to them their divine Prophet, Priest, and King. The continual sense of their want of him makes them glad to hve in a settled, fixed dependence upon his fulness, and to be always receiving out of it. They would not live otherwise if they could. They know that their dear Saviour will manage better for them than they could for themselves. He has taken their affairs, spiritual and temporal, into his hands, and he can make no mistakes. His infinite love is guided by unerring wisdom, and its blessings are bestowed by almighty power. Happy for them, they and theirs are under the care of this best of friends. They know it, and are sensible of their happiness. Daily experience brings them fresh proofs of the love and power of Jesus; which makes them wish for more, still more faith, that they may glorify their blessed Saviour by trusting him more. However, in this they are growing, increasing day by day, in their knowledge of the salvation, and gaining a closer acquaintance and fellowship with the person of God their Sa- viour, until they come to see him as he is. This is the character of those believers who are stedfast in the faith, and are become fathers, able now to teach others also. They have attained to that know- ledge of Christ which is life eternal, and they are daily pressing forward. What they already know of him increases their desire to know more. And by being always conversant with him (for without him they can do nothing) they have con- tinual opportunities of making new discoveries. In him are laid up treasures of every thing that is great and good. His riches are unsearchable, infinite, and eternal. There is no coming to the end of them. Behevers are persuaded of it, and therefore they try to dig deep into this golden mine. It is all theirs. The farther they go, the more is their faith strengthened, and the more precious Christ becomes : for they find such an excellency in the knowledge of Christ Jesus their Lord, that their souls hunger and thirst to know more of him. The more they attain, the more the appetite increases ; and nothing can per- fectly satisfy it l)ut the full enjoyment of Christ in glory, when they shall know, even as also they are known. TiU that blessed time come, they will be growing in grace, and in the knowledge of God their Saviour. This is the distinguishing mark of these fathers : — they are pressing forward ; they have not yet attained to the perfect knowledge of Christ, but they are going on to perfection ; and they make a happy progress. God meets them in, and blesses, the means which he has ai)pointed for their daily growth. In those he requires them to depend and to wait upon him ; and he gives them clearer dis- coveries pfthe adorable person, and of the gracious offices of the Lord Christ, 184 THE LIFE OF FAITH. and thereby enables them to live more by faith upon him, for all things belone- ing to their temporal, their spiritual, and their eternal concerns. These parti- culars will include the principal acts of the life of faith ; and, while we take a short view of them, reader, may every page be made the means of increasing and strengthening thy faith in the Lord Jesus ! First, they grow in the knowledge of his person, which is altogether wonder- ful ; so that they can never come to the end of his perfections, nor, to eternity, can they show forth all his praise ; for he is God and man in one Christ — Jeho- vah incarnate — Immanuel, God with us. This is the great mystery of godhness, God manifested in the flesh ; in which he came amongst us, that he might be the second Adam, who is the Lord from heaven ; that as the first Adam by sin had ruined all those who are born of him after the flesh, so the second Adam might save all those who are born of him after the Spirit. And for this end he has all power in heaven and earth committed to him ; he has aU fulness, yea, the fulness of the Godhead dwelling in him, that he might be the head of the body, the church, and that out of his fulness his members might be receiving grace in time and glory in eternity. Of this divine Person all the prophets have spoken since the world began : and what they have spoken in many words the apostle sums up in a short description. Col. i. 15, &c., where he is treating of that Person in the Godhead who covenanted to come into the world to save sinners : " who is the image of the invisible God, the first-born of every creature ; for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers : all things were created by him and for him ; and he is before all things, and by him all things consist. And he is the Head of the body, the church ; who is the begin- ning, the first-born from the dead ; that in all things he might have the pre- eminence : for it pleased the Father that in him should all fulness dwell." In which words these three glorious truths are declared of Christ Jesus : first, that he created all things visible and im-isible ; secondly, that he upholds them all by the word of his power ; thirdly, that he has redeemed unto himself a peculiar people through his own blood, who are his church : and he is to them what the head is to the body, the head of authority, the first in rank and dignity, and the head of influence, from whom life and motion and sense are communicated to all his members : for in him they live and move and have their being. In all things he is first, or has the pre-eminence ; he is Jehovah the Creator and the Preserver of all things, Jehovah incarnate, the Head of his church, and the Saviour of the body. This is the blessed object of faith : and what can there be conceived beautiful, useful, or happy, what excellency is there or perfection, which is not in its highest degree in this most adorable God-man? What can a behever want, what can his heart desire, which is not here treasured up for his use? Here is a surety perfectly qualified, as man to act and suffer for man, as God to merit infinitely and eternally by what he did and suffered, and as God-man he has now all fulness of wdsdom, and righteous- ness, and holiness, and strength, and every thing needful for his people's hap- piness. Whither then should they go but to him, for every grace and bless- ing? And to him they do repair, according to the command — " Look unto me and be ye saved, all the ends of the earth," Isa. xlv. 22. The promise to them who are looking unto him, is very extensive — " My God shall supply all your need according to his riches in glory by Christ Jesus," Phil. iv. 19. By him they expect a continual supply of all temporal and spiritual needs, and therefore on him they would have their eyes ever fixed, looking unto Jesus. While by faith their eyes are kept steady upon him, they will be dis- covering something new in this wonderful God-man, and receiving something out of his fulness, to strengthen their hopes, and to inflame their affections. He will grow more lovely in their sight; fresh beauties will discover them- selves ; new worlds of delight will appear ; for all the glories of heaven and earth shine in their fullest lustre in his person. The believer sees them at pre- sent ; for by faith he can see Him that is innsible ; and although he has not such a perfect vision as they have, who, standing round his throne, see him face to I'ai c, yet he hopes to enjoy it soon ; and he has even now this peculiar pleasure THE LIFE OF FAITH. 185 in viewing the glories of his God and Saviour, that he can truly say of him, " this is my Beloved, and my Friend;" here I fix, and on him 1 rest; I want to look nowhere else for any good, since it all meets and centres in one object : for it hath pleased the Father and the eternal Spirit, that all fulness should dwell in the Son of God, and he is my beloved Saviour, and my dearest Friend ; he is the Chief among ten thousand in my aS'ection, yea, he is altogether lovely. The more I live by faith upon him, the more I love him ; for I experience such ten- der compassion in his heart, and such a kind concern for me and my interest, that the love of Christ constrains me to love him again. He endears his person to me by continual favours. I do love him, but not so much as he deserves. I would increase, and abound more and more in love to him, as his mercies increase and abound to me ; but a grateful sense of them, and love to him for them are his own gifts, for which, as well as for his mercies, I must be content to be in- debted to him for ever and ever. Lord, shed more of thy precious love abroad in my heart ; enlarge it in true affection to thee, and make all that is within me bless thy holy name. Reader, stop a little here, and consider : Art thou one of these believers ? Hast thou a warm heart for the person of Christ ? Dost thou see in him, and in its highest degree, every thing that is lovely ? and art thou growing and abounding in love to him ? If this be thy present happiness, thou wilt find many powerful motives to increase it in the 45th and 42d Psalms. Read them, and see whether thou canst so mix faith with what is said in them of the incarnate God, as to con- clude with David, " Whom have I in heaven, but thee ? and there is none upon earth that I desire besides thee." If thy heart be thus enamoured with his love, then thou hast got a key to the book of Canticles ; for thou art the spouse of Christ. Mayest thou experience what is therein said of the glories of thy heavenly Bridegroom, and mayest thou grow in love to his adorable Person, by finding continual tokens of his love to thy soul in the several offices v/hich he sustains for the dispensing of his favours. In these offices he is always endear- ing himself to his people. And this is the Second thing, whereby the fathers in Christ grow in the knowledge of him. There is not a want which sin has brought upon believers, but there is an office in Christ, where it may be supplied ; and the sense and feeling of that want leading them to trust in him upon the warrant of his word and promise, \viU cer- tainly bring them a supply in the hour of need. His offices are many, but they may be all included in these five : — He is the Saviour, the Prophet, the Priest, the King, and the Advocate of his people. The Saviour, Jesus, a dear name, descriptive of his infinite grace, and sweetly suited to the sinner's wants. Whatever pollution or guilt he has contracted, whatever misery he deserves to suffer in time or in eternity, Jesus is Jehovah, al- mighty to save him : for he was called Jesus, because he was to save his people from their sins. Whatever they stand in need of to make them happy — wisdom, righteousness, holiness, comfort, or strength— it is all in the fulness of Jesus, freely promised, and by faith received ; as it is written, " Ye are saved freely by grace through faith," and saved for ever : for Jesus is the Author of eternal sal- vation. The spirits of just men made perfect in glory are said to be crying with a loud voice, " Salvation to our God, who sitteth upon the throne, and to the Lamb, for ever and ever." So that the name Jesus is dear and precious to the saints in heaven ; they are happily employed in ascribing the glory of their eternal sal- vation to the Lamb of God. And the believer has at present a part of their hap- piness ; for Jesus is the Saviour. He can trust him for all the promised bless- ings of his salvation, and live by faith upon him for the receiving them. As, every moment, some of them are wanted, so the Saviour's love in bestowing them is more exjierienced ; faith in him is thereby strengthened, and love to him increased : and these graces will be continually growing, while the believer views the state of guilt and misery from which Jesus has saved him, the state of safety in which he lias placed him, and the blessings which he has jiromised liirn in life and death, and in eternity. Must not such a Saviour become more precious for continuing day by day such free and unmerited benefits ? And who can receive them, sensible of his unworlhiness, without rejoicing in such a salvation, and 186 THE LIFE OF FAITH. admiring and adoring the goodness of the Sa^dour ? O most blessed Jesus ! in- crease the faith of thy people, that they may glorify thee more by depending upon thee for all the promised blessings of thy salvation. Teach them how to do this IS the great Proi'het of the house of God. This is another of his gracioxis offices, suited to the ignorance of his people : for when sin separated them from God, they then lost the light of hfe, and had no means left in their own power to discover God and the things of God. Hear what two infallible witnesses say to this fact — " There is none that understandeth ; there is none that seeketh after God." Mind ; here is no exception ; the prophet knew not one ; neither did the apostle — " All the GentUes had the understanding darkened, being alien- ated from the hfe of God through the ignorance that is in them, because of the blindness of their hearts." To man in this state of ignorance what could be so suitable as a prophet ? And what prophet like him, who, being God, is possessed of infinite wisdom, and being God-man, has that infinite wisdom for his people's use ? He was made unto them wsdom, that by his divine teach- ing he might enhghten their understandings, and by leading them into all truth might make them wise unto salvation. He begins his teaching with discover- ing to them their ignorance, which is a hard lesson to learn, but he uses such mildness and gentleness with his authority, that by degrees he subdues their pride and makes them willing to sit at his feet to hear his words. 'ITiis is the humble posture of all his true disciples. They receive him by faith for their teacher, convinced that without him they can learn nothing which belongs to their peace, and having been for some time under his teaching, they grow more sensible of their want of it. He discovers to them more of their ignorance, and thereby brings them to a closer dependence upon him for wisdom. And that is the way they rise in his school. Whoever is the most humble and teachable, he is the greatest in the kingdom of heaven. The abiding sense of his stand- ing in need of the divane Prophet every moment makes him the highest scholar. And the Lord keeps him in this dependent state, waiting upon him for his continual instruction, in hearing and reading the word, and in prayer for the enlightening Spirit to make the word eifectual. The great Prophet could teach without these means, but he has commanded us in the use of them to wait upon him : for in them he has promised to meet and bless his people, and for the fid- fiUing of this promise they wait. Christ's presence they look for in the use of all means ; and they find it. He teaches them how hable they are to err, how little they know, how soon they forget ; and thus they grow in a dependence upon, and in love to, their dinne Teacher. And as all the treasures of wisdom and knowledge are in him, and they can know at present but in part, they therefore win be waiting upon him for more, stiU more knowledge ; and he answers his character ; he teaches them wisdom ; he shows them danger, discovers to them the de\'ices of Satan, guards them against the errors and heresies of the day, makes manifest the snares of the world, and in aU respects fulfils to them the offices of an infallible prophet ; for he keeps them from resting upon any false foundation, and enables them to build all their hopes of acceptance with God upon the atonement made by the high Priest of our profession Christ Jesus. This is his chief office. He is our Prophet, to teach us our guilty, helpless state, and to bring us to rely upon him to save us from it, by being our Priest. We have all sinned, and have incurred the pains and penalties due to sin. We are all justly liable to the sufferings and death, to the curse, and to the separation from God, threatened in his law to trans- gressors ; and we have no means in our own power to escape them How full, then, of grace and love was the heart of our blessed Immanuel, that he would vouchsafe to be a priest to ofler gifts and sacrifices for sin ? His gifts were infi- nitely precious : he gave himself for us — the gift of his eternal Godhead, the gift of his immaculate manhood, body and sold, in which he obeyed perfectly, and so magnified the law, that it may be eternally honourable in admitting those, who have sinned, into heaven — the gift of his prtvaihng prayer for aU that shall be- lieve in him to the end of the world — and the gift of his body and soul to be once oflered for sin, in the place and in the stead of sinners, as it is written, " He THE LIFE OF FAITH. 187 suffered once for sins, the just for the unjust, that he might bring us unto God — He died for our sins according to the scriptures — He was made a curse for us, that he miglit redeem us from the curse of the law, and that we who sometimes were afar otf might be made nigh by his blood, and might through him have access by one Spirit unto the Father." In these most precious gifts, in this ever- lasting meritorious Sacrifice, consists the office of our divine priest ; and upon him the behever rests. He is enabled upon this foundation to build all his hopes of acceptance. Tlie great atonement made by Jesus' obedience unto death is all his salvation, and all his desire — all his salvation ; for he looks no where else, but to Jesus, and him crucified : he depends upon nothing else to save him from suffering and death, from the curse of the law, and from being eternally separated from God. And this is all his desire — to get a closer acquaintance and more intimate communion with the crucified Jesus. This is his one study and delight : I have determined, says he, to know nothing but Jesus, by whom I have now received the atonement. God forbid that I should glory, except in the cross of my Lord Jesus Christ. I would look upon all other things as dross and dung, compared to the e.Ycellency of the knowledge of that one offering, by which he hath perfected for ever them that are sanctified. In this his priestly office, bleeding and dying for me, he is, beyond description, beyond conception, full of grace and truth ; and daily he becomes more lovely in mine eyes. As I discover more of the exceeding sinfulness of my heart and hfe, my meritorious Priest grows more dear to me : I rest more safely on his atonement, satisfied of its in- finite sufficiency to bring me near to God. And finding my faith and hopes established in it, and through it a free access to the Father, Jesus, the sacrificed Lamb of God, becomes day by day more precious to my heart. His blood and righteousness are the continual rejoicing of my soul. Oh ! how happy am I in this my royal Priest ! for now, even now, have I redemption in his blood, the for- giveness of sins — I am safe from the destroying angel under the blood of sprink- ling, and I have also boldness to enter into the holiest by the blood of Jesus. Daily do I experience more of the riches of his grace, comforting, strengthening, and sanctifying me through faith in his most precious blood. Through this he saves me from hell ; through this he bestows upon me heaven ; and for this shall be my song of everlasting praise. Unto him who hath thus exceedingly loved me, and hath washed me from my sins in his own blood, and hath made me, the vilest of sinners, a king and a priest (amazing grace !) unto God and his Father ; to him be glory and dominion for ever and ever. Amen. These are the breathings of the believing soul, now become well-grounded upon the atonement, and Uving upon the priestly office of the Lord Jesus Christ for peace and joy, and expecting to be established in them continually by his power, which makes another of his offices necessary ; for some corruption or enemy, temptation or trouble, will be always trying to draw the eye of faith from looking unto Jesus the High Priest of our profession : and such is the behever's helplessness, that he could not be fixed a moment, were not Jesus a priest upon his throne, ahnighty to make all his enemies his footstool, and to rule in and over his people as their KING. In this relation he exceedingly endears himself to them : for they are in themselves weak and helpless. They are without strength to resist the least temptation, or to overcome the weakest enemy. They cannot of themselves sub- due one corruption, or get the victory over a single lust. Neither can they per- form one act of spiritual hfe. They cannot make nor keep themselves alive to God by any power of their own ; for ^vithout Christ they can do nothing. Most mercifully, then, is his kingly office suited to their weakness. He is the great king over all the earth, as God ; but he has a peculiar rule in and over believers as God-man, the Head of the body, the church ; to which he is connected by as close and near a bond as the members of the body are with the head. He is the first in dignity, as the head is, and in all things has the pre-eminence ; and what the natural head is to its members, the same he is to the members of his spiritual body : for he is the Head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. And for the ministering of proper nourishment and influence to his members, he 188 THE LIFE OF FAITH has all power in neaven and earth in his hand. He is the Lord God omni- potent, whose kingdom ruleth over all. It is not an outward thing, like the kingdoms of the world ; but, says he, the kingdom of God is within you. He sets it up within, in the hearts of his people, and there he sways the sceptre of his grace, subduing all the evils within, and conquering all the enemies without, by his almighty arm. He takes them and theirs under his royal protection, and manages all their matters for them, until he bring them by his power unto eter- nal salvation. The power is his ; but by faith it becomes theirs. When they find themselves helpless and without strength, then they look up to him to make them strong in the Lord, and by faith rest upon his promised strength, and thereby receive whatever degree of it is needful at that time. Thus they hve by faith upon their almighty king, and they glorify him by trusting in him for strength. By daily experience they become more sensible of their weakness, and learn to live more out of themselves upon him. They find the safety, the com- fort of this. They see it is far better for them to be dependent upon Christ, that his power may rest upon them, than that they should be strong in themselves ; and therefore they rejoice, they take pleasure in their own weakness, because it illustrates and magnifies the power of C;hrist, who does aU for them, and in them. Hear one of these happy believers thus describing his case : I was caught up, says he, into the third heavens, into paradise : and I heard there unspeakable words, which it is not possible for a man to utter ; and, lest I should be e.valted above measure, through the abundance of the revelations, there vas given tome a thorn in the flesh, the messenger of Satan to buflet me, lest I should be exalted above measure ; for this thing I besought the Lord thrice that he would take it away from me. And he said unto me, My grace is sufficient for thee : my grace is sufficient to sanctify this cross, and to support thee under it ; it will be for my glory and for thy good it should be continued ; because my strength is made })erfect in weakness : — the weaker thou art, the more -will thy strength be magnified in bearing thee up, until faith and patience have their perfect work. This di^ne answer from my Lord and king satisfied me, and I have for fourteen years had sweet experience of the truth of it. I am a \\'itness to the all-suflRciency of Jesus' grace ; but never have I found so much of it, as when I have been the most helpless in myself; and therefore most gladly will I glory in my infirmities and weaknesses, that the power of Christ may rest upon me, that his power may be continually glorified by my continually depending upon him for it ; and that I may have fresh e\idence of Christ's power working mightily in me. Since the Lord is thus become my strength, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, in whatever I suffer for him and his cause : for when I am weak, then am I strong — weak in myself, strong in the Lord ; stronger in him the more sensible I am of my own weakness, and then strongest of all, when, finding I can do nothing, I hve by faith upon him to do aU for me. In this state of weakness and dependence I glory ; I take perfect pleasure in it ; because it honours the kingly office of my Lord Christ, and makes it plain to myself and others that he keeps me ever)- mo- ment by his mighty power : for since I can do nothing, the excellency of the power which does all in me and by me appears evidently to be of God, and not of man. Reader, is not this a happy case ? Is not that man blessed whose strength is in the Lord, and who can say in faith. Surely in the Lord have I strength ? And what hinders thee from being as strong in the Lord as Paul was ? I'hou hast the same promises, the same God and Saviour to fulfil them ; and, for thy greater encouragement to Hve upon him by faith, for the fulfilling of them to thee, he has another office, in which he condescends to be thy ADVOCATE, freely to take thy cause in hand, and to see it carried in the court of heaven. In this chaiacter he would represent himself, as ha\-ing un- dertaken to answer all charges against thee, from whatever quarter they come, and to obtain for thee every blessing promised in his word, and for which thou appliest to him by faith in the time of need. In this amiable light he would have to consider him as thy daysman, to whom, being thy Saviour and thy THE LIFE OF FAITH. 189 Friend, thou mayest safely refer thy cause, as the Mediator between God and man, who will transact all thy matters for thee with the Father, and as thy Intercessor, who appears in the presence of God for thee, that every blessing of his salvation may be thine. Under these names the scripture describes the advocateship of the Lord Christ ; which office he sustains for thy sake, to encourage thee to come with boldness to the throne of his grace. Thou hast a friend there, who is bound by his word, and also by his office, to see that thou want no manner of thing which is good ; and although aU things seem to make against thee, and thou canst find no human means of obtaining the promised good, which thou wantest, then look up to the Lord Jesus. Thou vilt glorify him at such a time, if thou canst trust in his intercession, and if the woiiings of thy faith be such as these — • Although I am less than the least of God's mercies, a vile sinner, and to this moment an unprofitable servant, deserving for my very best works and duties to be punished wth everlasting destruction from the presence of the Lord ; yet, glory be to his infinite grace ! 1 have an Advocate with the Father, Jesus Christ the Righteous ; and he is the Propitiation for my sins. AU the blessings which he has promised to give his dear people, as their Saviour, their Prophet, Priest, and King, he is my Advocate with the F"ather to obtain for me : — a righteous Advocate, who asks nothing but what he has a right to, and who never asks in vain. It hath pleased the Father that all fulness should dwell in the Head of the body, the church; and it pleaseth him that the members should, from the fulness of their Head, receive abundantly all the infiuence they want ; for the Father himself loveth them, and out of his infinite love gave his Son to be their head, that he might fiU all in all of them. What, then, may not I expect from such an Advocate with such a Father ? Already have I received so much, that I know Jesus appears in the presence of God for me. I can trust my cause in his hands. He has taught me to leave all my matters to his management, and I desire more simply to resign them up to him. I find every thing goes on well which is left to his direction, and nothing miscarries but what I undertake without him. Oh for more faith ! 'ITie Lord increase it, that my precious Advocate may be more glorified by my trusting him more, and that he may have all the honour of conducting my affairs, spiritual and tempo- ral, in eai th and heaven, in time and in eternity : Even so be it. Lord Jesus. After the behever has been taught thus to trust the Lord Christ, and to ex- pect that grace which, in his several offices, he is engaged to give, then his conversation will be well ordered : and as he daily grows in faith and de- pendence upon Christ, he will walk more in the comfort of the Holy Ghost : his outward as well as inward matters will come under the influence of grace, and will be left to the direction and government of the Lord Jesus, which is another excellency of the life of faith, and which renders it infinitely prefer- able to any other way of li\dng. The state of the case is this : Christ has all power in heaven and earth given unto him. As God-man he has a mediatorial kingdom, which ruleth over all created beings and things ; for they subsist by the word of his power, and are upheld by his providence, so that whatever, in his infinite love and wisdom, he sees best for his jieople, he is almighty to bestow it on them. They can want no promised good, nor .sufler any outward evil ; but he is al)le to give the one, and to dehver from the other. Their wants are many, their suffer- ings great. Sin has brought disorder upon the whole creation. The outward state of man in the world is full of miseiy, not only following him, but also in him, in his very frame and constitution ; pain, sickness, mortality in his body, emp- tiness in his enjoyments, disappointments, losses, worldly cares, something or other, in body or estate, troubling him ; for man is born to trouble. What manner of love, then, is this, that God our Saviour would take these things under his government, and manage them for the good of his people, whom he would have to be happy in him in this world, as well as in the next. He has given them many great and precious promises relating to the life that now is, and he is faithful who hath promised to supply their earthly wants, to sanc- tify their sufferings, and to make all things work together imder him for their 190 THE LIFE OF FAITH. good He has kindly undertaken their temporal as weJ as their spiritual con- cerns ; for nothing was left out of the covenant of grace. It was ordered in all things. The outward state and condition of believers, their poverty or riches, health or sickness, trials of every kind, how great they should be, how long they should continue, are all appointed and unalterably fi.xed ; nothing left for chance to do. When the Lord God determined to bring many sons unto glory through Christ Jesus, the means by which he intended to bring them unto that end were in his purpose as well as the end itself ; therefore all things were ordered and made sure, even to the very hairs of their head ; for they are all numbered. What a continual source of comfort is this to behevers ! Their present happiness is provided for, as well as their eternal, in the covenant of grace. God is become their God, has made himself known to them in this covenant-relation, and has thereby bound himself to give whatever he sees will be the best for them. But because he knoweth their frame, and how apt they are, under hard and long trials of faith, to be discouraged, he has therefore made them many sweet tem- poral promises for their support. Lest they should be weary and faint in their minds, he has engaged to deliver them from all evil : " Many are the afflictions of the righteous ; but the Lord delivereth them out of them all," Psal. .\x.\iv. 1 9. He dehvers two ways, either by entirely removing the affliction, or by changing its nature ; for he takes the curse out of it, and turns it into a real blessing ; he makes it the means of increasing faith and patience, sweetens it with a sense of his presence, and demonstrates that it comes from love, by its increasing love to him in the heart of the righteous. This is the best deUver- ance, as one of the greatest sufferers for Christ witnesses, who, upon the men- tion of his afflictions, declares, " Out of them all the Lord delivered me," by sav- ing me from the evil that was in them, and by making them yield the peaceable fruit of righteousness. The Lord has also engaged to bestow upon believers all good : " They that seek the Lord shall not want any good thing," Psal. xx.xiv . 10. Their lo\ing Shepherd wiU see that they lack nothing, no good thing wiU he withhold from them. To the same purpose are the promises in the New Testament, Matt. ^-i. 33. " Seek ye first the kingdom of God and his righteousness, and all these things, food and raiment, and all necessaries, shall be added unto you." I your God and Saviour give you my word for it ; trust me, and you shall never want. With confidence did he believe it, who said to the Phihppians, iv. 19. " My God shall supply ALL your need, according to his riches in glory by Christ Jesus." What a powerful motive is here for the strengthening of our faith, that, be our wants ever so many, ever so great, our God has engaged to supply them all ! We may boldly, then, cast aU our care upon him, since he careth for us, and may rest assmed of his managing our whole outward estate infinitely better than we could for ourselves. What trouble, what burdens shsdl we be hereby eased of ! What peace of mind shall we enjoy, when we can give up all our temporal concerns into the Lord's hands, and by faith see them all conducted for our good, by his infinite wisdom and almighty love ! Blessed surely is the man who thus putteth his trust in the Lord his God. He is dehvered from the anxious care of get- ting, and from the fear of losing what he has got : he is easy about the pre- sent ; the future he lea\ es to the Lord : his conversation is without covetous- ness, and he is content with such things as he has, and thereby he escapes thousands of the common troubles of hfe. In this sweet peace he enjoys his soul, because the Lord has said to him, " I will never leave thee nor forsake thee," in any state, in any want, or in any distress ; I will be ever with thee, to turn all things, seem they ever so afflicting, into real blessings. Trusting to this word, which cannot be broken, he may boldly say. The Lord is my helper, and I will not fear what man shall do unto me. Let the world persecute me, my trade fail, puverty pinch me, sickness pain me, friends leave me, and all outward comforts forsake me, nevertheless 1 am a happy man : the Lord Christ is my portion, my all-sufficient portion still ; and these things, being of his appoint- ment, are for the best. I find them so ; glory be to him ! He makes them the means of weaning me from the world, deadening the old man of sin, bringing me to a more intimate acquaintance with himself, and to a greater experience of his THE LIFE OF FAITH 191 goodness to my soul; whereby he enables me to trust all things for time and for eternity in his hands, who hath said unto me (and faithful is he that hath spoken, who also will do it), " I will never leave thee nor forsake thee." But some may say, Are there any persons who hve thus above the world, freed from its cares, and fears, and troubles i Yes, thanks be to God for his un- speakable gift. He has promised to make all things to work together for good to them that love him, and he has had witnesses, in every age, of his faithfulness, in fulfilling his promises. Read that Uttle book of martyrs, Hebrews xi., and you will see how happy they were in God, not only in prosperity, but also when all the world was against them. Great were the triumphs of their faith. They chose to suffer artbction rather than to enjoy the pleasures of sin for a season ; they esteemed the reproach of Christ, and set more value upon it than upon riches and honours. And we have a great cloud of witnesses in the New Testa- ment, who rejoiced that they were accounted worthy to suffer shame for the name of Christ, who blessed their revilers, prayed for their persecutors, and took joyfully the spoiling of their goods. Hear one of them speaking the senti- ments of the rest : " 1 account all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and I do account them but dung, that I may win Christ." Still there are some among us of Paul's mind. The Lord hath not left himself without witness. We have a few names, (may the Lord daily add to their num- ber !) who can trust all their temporal affairs in the hands of Christ, and who find the happiness of having them in his management. He does all things well for them : what would make them unhappy, he takes upon himself : " Cast thy burden on the Lord," says he, " and he shall sustain thee ;" and he does sus- tain the weight of it, and thereby frees them from anxious care, and gives them sweet content. They have enough, let them have ever so little of outward things, because they have got the Pearl of great price. Christ is theirs, and the Sjjirit of Christ enables them to make up all their happiness in him, and not in the things which perish in the using. Christ, with bread and water, is worth ten thousand worlds. Christ, with pain, is better than the highest pleasures of sin. Christ, with all outward sufferings, is matter of present and of eternal joy. Surely these are the only happy people Uving. Reader, art thou not one of them ? Art thou not a partaker of their happiness ? If tho\i art a believer, it is ihy privilege; thy title to it is good, and thou enterest into possession by faith ; and if it be so weak that thou art not so happy as they are, thou shouldst take shame to thyself for dishonouring God thy Saviour, for robbing him of his glory before men, and for injuring thine own soul, by not committing all thy outward matters unto his guidance. What could he do more, than he has done, to encourage thee to leave them to him, that he might manage them for thee? He has given thee argu- ment upon argument, promises in abundance, bonds which cannot be broken, immutable things, in which it is impossible that God should lie, to convince thee that thou mayest safely trust in him for all temporal things which he knows will be for thy good. Oh ! pray then for more faith. Beg of the Lord to enable thee to walk more by faith, and less by sense ; that thou mayest commit thy way en- tirely unto him, and he may direct aU thy paths. The more thou trustest in him, the happier be will make thee. Therefore daily entreat him to deliver thee from taking any anxious thought for thy life, what thou shalt eat, or what thou shalt drink ; or yet for thy body, what thou shalt put on. Since he knoweth thou hast need of all those things, and hast sent thee to the fowls of the air, and to the grass of the field, to see what a rich provision he makes for them, art thou not much better than they ? Oh ! pray still for the increase of faith ; that all thy worldly matters being resigned, and given up into the hand of the Lord thy God, thou mayest be eased of many weights and burdens, and mayest run with more patience and joy the race that is set before thee. As these fathers in Christ learn, by daily experience, to live more upon him for the bread that j)erisheth, so do they for the bread that endureth unto ever- lasting life. They attain to a fixed, settled dependence upon Christ for the con- ducting of all thmgs belonging to their state of grace, to their comfortable walk in it, and to their finishing their course happilj-. They grow in the knowledge 192 THE LIFE OF FAITH. of those blessed truths, are more grounded and better established in them, and these, being received and enjoyed by faith, do manifest the excellency of Uring by it above any other state, except that of glory. First, they are pardoned and accepted in the Beloved — in him partakers of every covenant-mercy ; for he was made of God unto them wisdom, righteous- ness, sanctification, and redemption. His whole salvation is theirs. And this is their state of grace, into which he has brought them, and by faith put them into the present enjoyment of it. This was largely treated of before, but cannot be too much insisted upon, both because there is a growth in the knowledge of the covenant, and clearer evidence daily to be had of the believer's interest in it, and also because the love and wis- dom and mercy in cont.iving, the power in executing, the grace in applying, the blessings of the covenant, are all infinite. The height and depth, the length and breadth of those divine perfections cannot be fully comprehended. They sur- pass knowledge ; so that if a believer knows a great deal of the way of salvation, yet there is still more, far more to be known. So long as he lives he must be learning, waiting upon the divine Prophet for his inward teaching, and he will become more dependent upon him, the more he learns : for, the wiser he grows, the clearer views will he have of his having attained as yet but httle wisdom, which makes him press forward. He believes that all the treasures of wisdom and knowledge are laid up in Christ, and he longs for more knowledge of his gracious undertakings, of his adorable person, and of his full and free salvation. He follows on to know the Lord. He advances from one degree to another, from faith to faith, and is not satisfied with any discovery until that which is in part be done away, and he shall know even as also he is known. The believer, being thus satisfied that he is in a safe state, looks up to the Lord to keep him, and to enable him to walk comfortably in it, which is another excellency of the life of faith. AH things are well ordered in the covenant for every step he is to take : all treasured up in the fulness of Christ, and by faith received out of it. The believer has many enemies opposing him in his way hea- venwards ; but in Christ he has strength sufficient to conquer them all ; and does conquer them. His worst enemy, that gives him most uneasiness, is indwelling sin, which is never at rest, like the troubled sea, always casting up some of its filthy motions and corrujjtions ; so that w hen he is in prayer, it is ever trying to amuse and distract the mind vnth a thousand vain and idle thoughts, to weaken faith by its rarnal reasonings and doubts, or, when he is in any holy duty, it is ever present with him, to hinder him from doing it so perfectly a.3 he would. Over this enemy there is no victory but by faith. The old man of sin defies all strength, except that which is almighty, and therefore this the Lord has pro- mised ; and these believers had experience of his faithfulness, whose iniquities he had pardoned, and who declared, Micah vii. 19, " He will subdue our iniqui- ties." He will do it : he is engaged by promise, by office ; it is his glory to save his people from the dominion of their sins. On him therefore they depend for continual victory, and according to their faith so it is done unto them. WTiile they fight against sin, relying on the strength of their almighty King, they always conquer : his arm subdues the strongest lust : but if they attack the weakest without him, they are infalUbly conquered. And this has so often hap- pened to those fathers that know him, that is from the beginning, that now they never dare go down to battle but with their eyes upon the Lord. He has taught them to depend wholly upon him for the crucifying of the old man of sin day by day; and in the power of his might, armies of lusts are made to flee before them. The captain of their salvation encourages them to fight on, not only by subduing sin in them, but also by making this the earnest of their having in him an ab- solute mortification of sin. By faith they see it ; and his victorious grace will never leave them until he put them into full possession of it. Thanks be to God through Jesus CJhrist their Lord, ere long they shaH have perfect and ever- lasting victory over the whole body and being of sin. And As the old man is thus crucified, so is the new man quickened by the power of Jesus, received by faith, according to what is written, " The just shall live by his faith." The justified person, by his union with Christ, is a partaker of the grace THE LIFE OF FAITH. of life, and in virtue of this union he lives upon Christ as a member docs in the body; and thereby he has communion with the Father, by the bond of tlie Spirit; and this spiritual life is begun and carried on by faith; it is a life of faith, not as if faith quickened a dead sinner ; for Christ is our life ; but the sense and comfort, and strength of that life which Christ gives, are received by faith, and these are according as faith is. If faith be weak, so are they; as it grows, so do they ; which discovers to us another wonderful e.\cellency of the life of faitli, since by it we now partake of a spiritual and eternal hfe : " For he that believeth hath everlasting life ;" hath it now, is already passed from death unto life, and he looks up to the Lord and Giver of it for every thing needful, and expects it out of h's fulness. Hear one of these happy be- lievers thus relating his case : — I am dead to the law, says he, yet alive to God ; I am crucifii,d with Christ, and am a partaker of the merit and power of his cross, and by faith I have in him an absolute crucifixion of sin ; and although the old man is thus crucified, yet the new man liveth : nevertheless I live, yet not I — I live a spiritual life, yet not I as a natural iii I will help thee ; yea, I will uphold thee with the right hand of my righteous- ness— Whatever sorrows ; Your sorrows, says he, shall be turned into joy, and your joy no man taketh from yovi — Whatever sickness ; I \vi\\ strengthen thee upon the bed of languishing, and I will make all thy bed in thy sickness — W hat- ever poverty ; I will be a strength to the poor, a strength to the needy in his distress — V'hatever persecution ; Blessed are ye, sr-vs he, who are persecuted for righteousness' sake ; I pronounce you, I will make you, blessed. Thus Christ is with them, and none of the e^^ls or miseries of life can separate them from him. He keeps them safe, and carries them through all their trials by his mighty power, and they, trusting in him, find that he m kes all things work together for their good. What a blessed life is this ! Surely there is none like it ; for the life of faith is glory begun. The privileges, the happiness of it, are greater than can be described. The strongest believers upon earth may daily know more, and may experience far more of the comfort of walking by faith, be- cause, as they grow more established in it, they will be recei\'ing more power over sin, and will walk nearer to God. Having but one object to look unto and to live upon for all things, here they will be quietly settled. What can so effec- tually keep them from being tossed to and fro, as to have all fulness treasured up for their use in Christ, and to be brought to a fixed dependence upon his ful- ness, and to live upon it for all things belonging to life and godliness ? Hereby sweet peace will be established within, and there will be a regular walk in the outward conversation, llie whole man will e.xperience what tlie Lord has pro- mised to his redeemed people : " I will cause them to walk by the rivers of waters, in a straight way, wherein they shall not stumble." He leads them by his Spirit, and causes them to walk by the rivers of waters, where there are abundant streams of grace continually flowing, and he guides them in a straight way, that they shall not stumble or err therein ; but shall be kept happily to the end of their course, and shall finish it to their everlasting joy. And 'I'his is another inestimable privilege of believers. Christ has engaged to keep them unto the end ; and having begun a good work in them, he has promised never to leave it until it be finished. What a strengthening is this to their faith ! and what a glory does it put upon the whole hfe of faith, that it is a life which cannot perish ! Believers have in them the immortal seed of eternal hfe. This is the crown of all ; for how will this bear them up under crosses, su])port them in troubles, carry them on in their warfare against the flesh, the devil, and the world, and make them defy all dangers, yea death itself, since they are assured, from the mouth of God their Saviour, that none shall pluck them out of hia hands. ITiey do not trust themselves, or have any dependence upon grace re^ ceived, but they rely upon the faithfulness and power of Jesus, who has given them abundant evidence that he will water them with his grace every moment, and hold them up by his strength, and they shall be safe. How confident were believers of this in the Old Testament ! One of them, who had attained this as- surance of faith, says, " Surely goodness and mercy shall follow me all the days of my life;" and he, with many others who had obtained like precious faith with THE LIFE OF FAITH. hitn, declares, "This is our God for ever; he will be our guide even unto death : " they were sure he would be their God, and would follow them with mercy, and guide them, and do them good in life and death. To the same pur- pose our Lord has promised believers : " My sheep hear my voice, and I know them, and they follow me ; and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand." How confidently did he trust in Christ for the fulfilling of this blessed promise, who said, " I am fully persuaded that neither death, nor life, nor angels, nor principahties, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Oh ! sweet words of comfort ! how happy was Paul in this assurance of faith ! It is thy privilege, believer, as well as his. Thou hast the same promises that he had, the same God to fulfil them ; and thy faith ought to be growing until thou be assured that no creature, not all the powers on earth, nor the gates of hell, can separate thee from Christ. They may as soon get into heaven, and cut off Christ's right hand, which is impossible, as to cut off one of the members of Christ's mystical body. If thou art ready to say, I see clearly how I should glorify my dear Lord, and how happy I should be if my faith was but like Paul's in this point ; but I am so weak and liable to fall, and mine enemies so numerous and mighty, that I some- times fear I shall never be able to hold out unto the end. Because thou art such, therefore the Lord has given thee his promise that he will hold thee up, and thou shalt be safe. And this promise is part of the covenant which is ordered in all things, and sure. Look at that, and not at thyself. Consider the Messenger of the covenant, in whom it is all ordered, and by whom it is sure. WTien thy un- faithfulness would discourage thee, think of his faithfulness. Let thy weakness remind thee of his strength. If, mdeed, he leave thee a single moment, thou wilt fall ; but he has promised, I will never leave thee. If the number and strength of thine enemies make thee fear lest thou shouldst one day perish by the hand of Saul, he says to thee, thou shalt be kept by the power of God through faith unto salvation. But if thou art tempted to doubt, finding thy revolting heart apt to tin-n from the Lord, " I will put my fear," says he, " into thy heart, that thou shalt not depart from me." Observe, it is his faithfulness and power, and not thine, which is to keep thee, and has covenanted to do it ; and he has all power in heaven and earth, and he has given thee promise upon promise for the establishment of thy faith, that thou mightest be certain he will love thee, and keep thee unto the end. And when he has brought thee to a certainty of it, then thy comfort will be full. Christ will be magnified in thee, now he has made thee one of those fathers, who have known him that is from the beginning. He has taught thee so to know him, as to tnist him for all things and in all times. This is his crown and glory. He has enthroned himself in thy heart, as thy perfect Saviour; and his kingdom is within thee, even righteousness and peace, and joy in the Holy Ghost. Now thy calling and thy election is sure. Thou knowest that he is faithful who has promised to keep thee, who also will do it. And having this assurance of faith, attended \vith the rejoicing of hope, and being sealed by the blessed Spirit to the day of redemption, surely thou art a happy man, thrice happy, v/hom the Lord has thus highly favoured. How ui- finitely indebted art thou to his grace ! Oh ! what thanks and praises dost thou owe, more than thou canst ever pay, for what he has already done for thee ! And yet this is only the dawning of the perfect day. His present favours are only earnests and pledges of what he will hereafter give thee. Therefore still trust in him, and he will enlighten thee more by his Word and Spirit, he will enliven, strengthen, and estabUsh thee more. Thy faith will daily rest more assuredly upon him, the joy of thy hope will increase, thy love will yet more abound. He will guide thee by his counsel in an even course, and will receive thee into glory. Thus have I treated, as I was able, of the safety and happiness of living by faith upon the Son of God, and have described the common hindrances which stop its growth, and the victory over them, which the Lord gives his people. I have been forced to be very short, and could only throw out some hints upon THE LIFE OF FAITH. 197 this copious subject. May the good Lord pardon what is amiss, and bless abun- dantly what is according to his mind and will. If thou hast followed me, reader, in thy experience, and art indeed a happy believer, living upon thy blessed Jesus, for his promised heaven ; and for all things promised to thee in the way thither, think what a debt thou owest him ! how dear and precious should he be to thy heart ! He has saved thee from all evil ; he will bless thee with all good. As surely as thou hast the earnest, thou shalt have the purchased possession. Oh! what a Saviour is this! he has already bestowed upon thee the exceeding riches of his grace, but how great will be the riches of the glory which he will give thee ? Thou w\\t soon see him as he is, and then thou shalt be hke him. No tongue can tell how great that glory will be, not all the tongues in heaven, after the number of the elect shall be perfected, no not after they have enjoyed it for miUions of ages : never, never will they be able to show forth all his praise for making them like himself. Surely then, while thou art waiting for this glory, which shall be revealed, thou wUt be going on from faith to faith, that thy beloved Saviour may become more dear to thee ; and that thou mayest have more close and intimate communion with him. Every day's experience should bring thee to love his appearing more. Having tasted how gracious he is, thou shouldst be longing for the marriage supper of the Lamb with fer\'ent desire. And being now a Father in Christ, and strong in faith, thou wilt be often looking up to him, and saying, Make haste, my beloved, and take me to thyself : let me see thee face to face, and enjoy thee, thou dearest Jesus, whom my soul longeth after. It is good to live upon thee by faith, but to live with thee is best of all. I have found one day in thy courts, conversing sweetly with thee, better than a thousand ; but this has only whetted my appetite : the more communion I have with thee, I hunger and thirst still for more. My soul pantethfor nearer, still nearer communion with thee. Wlien shall I come to appear before the presence of God ? O thovi Light of my hfe, thou Joy of my heart, thou knowest how I wish for the end of my faith, when I shall no longer see through a glass darkly, but with open face be- hold the glory of my Lord. Thou hast so endeared thyself to me, thou pre- cious Immanuel ! by ten thousand thousand kindnesses, that I cannot be en- tirely satisfied, until I have the full vision and complete enjoyment of thyself. The day of our espousals has been a blessed time. Oh, for the marriage of the Lamb, when I shall be presented as a chaste virgin to my heavenly Bridegroom ! How can I but long earnestly for this full enjoyment of thy everlasting love I Come, Lord Jesus ; let me see thee as thou art. Come and make me hke unto thee. I do love thee ; I am now happy in thy love ; but not so as I hope to be. I am often interrupted here, and never love thee so much as I desire ; but these blessed spirits standing now round thy throne are perfected in love. Oh ! that I was once admitted to see, as they do, the glory of God in the face of Jesus Christ ! Is not that the voice of my Beloved, which I hear answering. Surely J come quickly .' Amen, say I, even so come. Lord Jesus. Make haste, my Be- loved, and be thou hke to a roe, or to a young hart, upon the mountains of spices. Are not these, believer, the breathings of thy soul ? Since the time for them is short, may they grow warmer and more affectionate every day ! Thou wilt wait but a little while before thou shalt see the King in his perfect beauty, and thou shalt be a blessed partaker of his eternal glory. And if he make these few hues any means of bringing thee to see more of his beauty at present, to live more upon his fulness, and to be happier in him ; I hope thou and I shall, througn his grace, meet him soon, and give him to eternity the glory of this and of all his other mercies. To the Lord I commend thee, on whom thou hast believed. May he strengthen and establish thy faith daily, that it may grow exceedingly until he bring thee to the end of it, and admit thee into that innumerable company, who are ascribing blessing, and honour, and glory, and power, to Him that was slain, and hath redeemed them unto God by his blood : to whom, with tlie Father, and the eternal Spirit, three Persons in one Jehovah, be equal and f verlasting praise. Amen. A TREATISE VI' OS THE WALK OF FAITH. PREFACE. Ever since the Life of Faith was published, I have been attending to the doc- trines therein advanced, and bringing them into experience. ITjeir truth has appeared to me from the word of God, and has been confirmed by their being accompanied with the power of God. His divine influence attends his own doctrines to this day ; and they have the promised eflfect upon the heart and Ufe of the believer. They are mighty through God for aU the purposes of salvation. What is said upon the subject in these volumes is chiefly in this experimental way. My design is to bring the great and leading points of our religion into use and practice, and to show how necessary the doctrines of grace are for the well governing of the Christian walk. Every thing needful is promised, and by faith is received, which can make it even and regular, holy and happy. llie apostle Paul complained of professors who walked not according to the gospel. There has been occasion for the same complaint ever since ; but never more than at present. Many walk at this day, who make some profession of Christ, and yet never attain to any steadfastness, but are tossed to and fro, and carried about with every wind of doctrine, and at last come to nothing. Others, pretending to be better settled, attain to some form of godliness, but are without the Mfe and power of it : they appear to have some notions and opinions about the way of righteousness, but not being taught them of God, nor ever brought under the mighty influence of them, their walk is therefore very- uneven and irregular, and generally in the end brings great scandal upon the name and cause of Christ. We have also many at this day, who set out in the ways of rehgion, but never felt the rain of the fall, nor the plague of their own hearts : these are commonly very confident and presumptuous ; they make a shining profession, and go on with great parade, until they come to be tried, and then in the time of temjitation they fall away. There are others who are the real children of God, and yet do not walk as be- cometh their high rank and dignity. An even, holy, happy walk with their reconciled God and Father is their privilege, and there is grace suflScient pro- mised in Jesus, and to be received by his Spirit, to enable them to hve up to it, that they may walk worthy of the Lord unto all pleasing. Yea, the apostles call upon them and encourage them to be going on and advancing in the right way — " Furthermore then we beseech you and exhort you, brethren, by the Lord Jesus Christ, that as ye have recei\ ea of us how ye ought to walk and to please God, so ye would abound more and more," 1 Thess. iv. 1 . How few foUow this evangelical exhortation ! How very few attain and presen'e in their con- sciences the sense of God's being perfectly at peace with them ! It ought to rule there always and by all means : but for want of it, they afford continual occasion for a legal and unbelie\'ing spirit to rob them of their peace, and thereby to distress them in their hearts. As guilt comes in, love goes out. ^^'hat weakens the cause must also weaken the effect. Love, with its fruits, must decrease in proportion as the believer withdraws his heart-dependence from God. Then he begins to walk uneven and uncomfortable ; he grows cold and indifferent about spiritual things ; he gets into darkness and discontent ; he becomes quite un- THE WALK OF FAITH. 199 happy in his frame, and unthankful in his affections : whatever was the cause of his falling into this decay, it began at the root. His faith was attacked, and gave way. As this yielded, the decay became general ; and it was found true, "If ye will walk contrary unto me," saith God, " then wiU I also walk contrary unto you." Reader, if thou hast the faith of God's elect, thou knowest that these things are true. Thou findest it hard work to maintain peace with God : and if this be not maintained, if the foundation give way, the building will certainly totter. Look well then to the ground-work. Is all safe there ? Dost thou see the infinite glory of the Saviour's work, when he made peace by the blood of the cross ? and does this silence guilt in thy conscience ? Canst thou at all times draw nigh in love to a reconciled God ? Does not the sense of thy failings and remaining corruptions keep thee at a distance from him, and render thy walk uncomfortable, especially when without are fightings, within are fears ? If it be very difficult under such trials to preserve a sense of God's loving kindness, yet it should be remembered, there is a gracious provision made for the establishing of the soul so safely in Jesus Christ, that the peace of God may rule in it always, and by all means. Is it not necessaiy then to inquire what this provision is ? how it may be received ? and how it may be made use of ? for if by daily practice it may be experienced in its divine power, it will then have the same happy effect which it had upon David : " I mil run the way of thy commandments, when thou hast set my heart at liberty." May thine heart, reader, and mine, enjoy more of the hberty of the children of God ! and then we shall not only go for- ward, but also run fast ; and may nothing stop us from pressing towards the mark, till we win the prize of the high calling of God in Christ Jesus. This has been my constant prayer during the writing of the following treatise Itwas the fruit of reading, and meditating, and praying over those scriptures, which speak of the walk of faith. Such reflections as used to occur to myself, I have put down ; whether it was in searching my own heart, or in begging the bless- ing of God upon the te.xt then under consideration. This seemed to me an easy method, and very useful ; because the doctrine would lead to practice ; and frequent and heart-searching meditations would tend, under the teacliing of the Holy Ghost, to an increase of faith. Tliere are some soliloquies, addressed to my own soul, and some exercises of devotion, in prayer and thanksgiving. I would have every believer to consider whether it be not his privilege to join me in them, and to make my words his own. If he cannot follow me in this experience after the 5th chapter, I pray God to increase his faith, that this book and his ex- perience may go hand in hand ; and that he may attain to holy fellowship with God in aR duties, and to rejoice in God at all times, yea, under the cross itself, and to go on conquering and to conquer, till the good fight of faith be over, and he finish his course with joy. THE WALK OF FAITH. CHAPTER I. mioever walks with God, must be first acquainted with the way of peace. It is the constant usage of scripture to represent spiritual things by material, and to speak of the faculties and actions of the soul by terms boiTowed from those of the body. Walking is a bodily action, and consists in moving and going from one place to another ; hence it is apjjlied to the spiritual walk. The soul, reconciled to God and at peace with liim, has an appointed way, in which it is to walk, in order to enjoy the grace promised to them who are in Christ Jesus, niis is enjoyed by faith; and therefore the scripture calls the believer's going on in his walk with God from strength to strength. The walk of faith. " We walk by faith," says the apostle, " not by sight." When man fell from God, he lost his way, and had neither will nor power to 200 THE WALK OF FAITH. return. The Old Testament church makes this confession — " AD we, like sheep, have gone astray; we have turned every one to his own way." Isa. liii. 6. The apostle Peter reminds believers of this — " Ye are as sheep going astray ; but are now returned to the Shepherd and Bishop of your souls," 1 Pet. ii. 25. To which agree the words of his brother Paul : " There is none righteous, no, not one ; there is none that understandeth, there is none that seeketh after God : they are all gone out of the way," Rom. iii. 10, 11, 12. The whole human race, says the oracles of truth, is gone astray, all of them are gone out of the way; they have left the way of God, and turned every one to his own way, they are unable, like a poor lost sheep, the most unable of all creatures, to return ; yea, they are unwilhng also ; for they walk not after the spirit, but after the flesh — carnally minded, and in their carnal mind enmity itself against God and his ways. It pleased God, in the e.xceeding riches of his grace, to reveal to those wanderers the way of salvation. He made it known to them upon the fall, and believers from that time forward saw it plainly, and went on in it comfortably. Enoch, Noah, Abraham, &c. are said to have walked with God in the very same way, afterwards marked out by the written word : which was a directory to the Jews, showing them how they should walk in the steps of the faith of their father Abraham. Age after age, God raised up the prophets to bring his people into the King's highway, and to put them upon praying, that they might be kept in it. By the mouth of his servant Da\ad, he gave them this promise : " Good and upright is the Lord ; therefore will he teach sinners m the waj-— the meek will he guide in judgment, and the meek will he teach his way." Encouraged by this warrant from the word of God, sinners feeling their wants were led to pray, " Show me thy ways, O Lord ; teach me thy paths : lead me in thy truth and teach me," Psalm xxv. 4. It is written in the prophets. They shall be all taught of God ; they shall all know me, from the least of them unto the greatest of them, saith the Lord. If any of his children lack wisdom, and ask it of God, he giveth to all his liberally, and upbraideth not. He brings them by his word and by his Holy Spirit to the knowledge of themselves and to the knowledge of the true God. Divine teaching is necessary to make men acquainted with themselves. They know not their state, nor fear their danger, until the Holy Spirit, according to his office, proceed from the Father and the Son : then he con-vinces them of sin, of the exceeding sinfulness of it, of the guilt thereby incurred, and of the v.-nth deserved. He enlightens the understanding %vith a clear sight of those truths, and he fastens the comnction of them upon the conscience. Then they find that they had been blind and ignorant, rebels in their \vills, and apostates in their hearts from God. He makes them feel the corruption of their nature, and the error of their ways, in which, if they had gone on, they must inentably have perished ; for they were without will, and without power, to return to God. When they were made to see it right that they ought to return, and to repent, yet it was not their choice to come to him in the way of belie\-ing. They found they could not belie^'e, unless it was given them from above. Faith is the gift of God ; and cannot he received, but by the mighty operation of God. He must put forth his divine power, or else the convinced sinner will remain utterly helpless and hopeless, shut up in unbelief. Thus the Lord teaches all his children. He makes them acquainted with their fallen state, and sensible of their guilt and of their miser)-. He brings them to the right knowledge of the corruption of every faculty of soul and body, which are always inclining to evil, and incapable of doing any thing truly good. A corrupt tree can bring forth nothing but evil fruit. The judgment is enlightened to see this, the conscience is awakened to feel this, and thereby the com-inced sinner is made willing to be taught the way of salvation. The Holy Spirit fulfils his office by teaching him the knowledge of God. Our blessed Saviour declares, no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him ; and this he does by the Holy Spirit of wisdom and revelation, who THE WALK OF FAITH. '201 is therefore given to the children of God, tliat they may know him and believe in him, as their reconciled Father in Christ Jesus. This saving knowledge is hid from the worldly wise and pnident, but is revealed unto the unlearned, whom the Holy Spirit has made simple and teachable pt-ople. To them he reveals the things of God. He makes them acquainted witli the Nature of the Godhead, which is one. There is one Jehovah, and there is none other. And also with the Pei-sonality in the Godhead, Father, Son and Spirit. Tliese three exist in the one Jehovah. They took those names, not to describe their manner of existing, but their manner of acting ; not what they are in themselves, but how they stand related to us in the economy of redemption : for the eternal Three entered into covenant before all worlds, and agreed to sustain certain covenant-offices, and assume names, or characters, descriptive of their offices. Father is the title of that divine person, who, out of his infinite grace, gave an innumerable company of sinners to his Son, upon condition that he would be manifested in the flesh, and would become their surety, to work out for them a righteousness in his life, and to make an atonement for them by his death, and then he would be his father and their father. A coequal and coeternal Person accepted the condition, and covenanted to be made man, and to live and die for the many sons whom he was to bring to glory ; therefore he took the name of Son, Son of God, Son of Man, &c. Another coequal and coeternal Person covenanted to breathe life into them, to be to them the Spirit, or breath of life, that they might be regene- rate from a death in trespasses and sins, and be made the children of God, heirs of God and joint heirs with Christ : therefore he is called throughout the scriptures the Spirit, or the breath of Mfe. He makes them acquainted with the covenant as he has promised. " The secret of the Lord is with them that fear him; and he will show them his covenant," Psalm xxv. 14. He will open to Ihem the nature and uncertainty of all covenant engagements for the establish- ment and growth of their faith. The covenant was ordered in all things, and sure j it was ORDERED by the counsel and purpose of the eternal Three concerning the heirs of promise, whose salvation was settled by two immutable things, in which it was impossible for God to he — his counsel, his oath. His counsel the result of his infinite wisdom, confirmed by that sacred oath which cannot possibly be broken. All his perfections stand engaged to see the sovereign decree, thus solemnly ratified, carried into execution ; for what was ordered is sure — sure as the throne of Jehovah, unchangeable as his nature, durable as his being. Though it be but a man's covenant, yet, when it has been signed and sealed according to law, none disannuUeth or addeth thereto. None can disannul God's covenant, and he himself will not : " My covenant will I not break," says he, " nor alter the thing that is gone out of my lips," Psalm Ixxxix. 34. I will not add thereto, nor diminish from it; for I have ordered it in all things. I have not left one single thing out, not the least circumstance : I have settled the whole plan by mine unerring wisdom ; and I will fulfil every tittle of it by mine almighty power. According to my will the course of nature and grace is infallibly directed, even the most minute events. Every hair is numbered. Not a sparrow falls but by my divine decree. How safely, then, may the heirs of promise depend upon a covenant God ! and whenever they flee to Jesus for refuge, what strong consolation may they draw from hence, that their salvation is fixed by the immutable counsel and inviolable oath of the blessed Trinity ! The same divine teacher, who enabled them to beheve those truths for the further estabhshment of their faith, led them to discover the freeness of all covenant mercies. They are promised as free gifts. They are bestowed to the praise of the glory of free grace. They are not conferred upon the worthy, but upon enemies, upon the ungodlj', upon sinners as sinners. No conditions are required, no pre-requisites are expected. The motives which determine God to show mercy to sinners are not taken from any good in them, or foreseen to be in them. Not for works of righteousness which they have done, or can do ; but according to his mercy he saveth them. He does all to the magnifying of the honours of his own mercy. His covenant was so contrived, carried into execu- 202 THE WALK OF FAITH. tion by the life and death of Jesus, applied by the Holy Spirit, that, according as it is written, He that glorieth, let him glory in the Lord. No flesh shall glory in his presence. Boasting is for ever excluded ; because all is of grace. Wisdom to teach the sinner saving knowledge, righteousness to justify him, strength to keep him, comforts to bless him, heaven to receive him, these are the free gifts of covenant love ; for by grace is he saved through faith, and that not of himself, it is the gift of God ; not of works, lest any man should boast. Thus would the Lord hide pride from man, and would teach him practically such scriptures as this — " Not for your sakes do I this, saith the Lord, be it known unto you ; but for mine holy name's sake," Ezek. x.xxvi. 32. Closely connected with this divine lesson is the fulness of covenant mercies. Every thing needful for the salvation of the sinner is fully, as well as freely, provided by the exceeding riches of grace, and is treasured up by the Father's love in the fulness of the Son. To this the Spirit bears witness in the word of truth, and seals his witness upon the believer's heart. It pleased the Father that in the Word made flesh should all fulness dwell, and that out of his fulness his people should receive grace for grace. This is the infinite ocean. There is not a stream, not a drop of grace, to be had, but from hence. Jesus Christ, as God-man, has it all in himself, and for the same end, as the head has the senses in itself. He has it to communicate to his members, a fulness of light and life, of sense and Understanding, of love and joy, yea of every spiritual blessing. On him, as the head of the body, the church, every belie^-ing member is directed to live. On him must he depend at aU times ; and to him must he go for all things. If he seek pardon and peace, righteousness and holiness, a supply of his wants, strength for his warfare, comforts under his miseries ; if he expect life in death, and hfe eternal ; he must make continual use of the fulness of Jesus, for in him dwelleth all the fulness of the Godhead bodily. It dwelleth in him, as in an overflowing fountain. The Father's love to his adopted children, the experience of it by the grace of the Spirit, are entirely in and from the salvation of Jesus Christ. Out of his fulness comes every covenant mercy of the Godhead, and in a rich abundant stream, always flowing with some blessing or other into the believer's soul. The enjoyment of it on his part may not be always alike com- fortable; but it is always alike sure on God's y \rt. Nothing can stop it. Nothing can turn its course. Unto the place from whence the rivers come, thither they return again. The river of the water of life proceeds out of the throne of God and of the Lamb, and it will be running on till it come back into Its own ocean. The water that I wUl give him, says Jesus, speaking of the believer, shall be in him a fountain of water springing up into everlasting hfe, and bringing with it the fulness of joy and pleasures for evermore. No man ^vill see any reason to set out in the way to heaven until he be made acquainted with those truths. His judgment must be enlightened with the knowledge of them. He will never think of changing his course untU he be made sensible of his own sinful and helpless state ; and v> hen this is brought home to his conscience, and he has nothing in himself left to trust in, then he will be led to look abroad for help. The Spirit of God will teach him the doctrines of grace, the nature of the Godhead, the persons in the Godhead, the covenant of the di\'ine persons, by which every grace and blessing was freely and fully provided, given by the Father to the Son, in whose fulness they were all laid up for the use of his body the church, and communicated to every member of it through the influence of the Holy Spirit. Thus he is taught that all is of grace, from first to last. Whatever good a sinner receives on earth, or enjoys in heaven, is so given as to exclude aU boasting, and to lay every proud and self-righteous principle in the dust, that grace alone may wear the crown and have all the gloi-y. Here, then, O my soul, is matter of close examination. Dost thou know thyself, thy state and condition ? and hast thou fled from the wrath to come ? Has the light of God's word shone into thine understanding, and made thee to see that thou art indeed set out in the way to heaven ? How was this discovered to thee ? Did the Holy Spirit ever convince thee of sin, and that thou hast lost the image and forfeited the favour of God ? Didst thou ever see thyself fallen in Adam, in THE WALK OF FAITH 203 liitn a child of wrath, a ruined miserable sinner ? Hast thou felt how utterly unable thou art to atone for thy sins, or to make thyself holy ? And wast thou brought to this after many legal trials and self-righteous efforts ? At last forced to give up all hope in thyself, and to look to the Lord who made heaven and earth, from whom alone thy help could come ? And hast thou been taught the true knowledge of the unity of the Godhead, and of the persons in it. Father, Son, and Spirit ; the covenant of the ever- blessed Three, and the absolute security of all covenant mercies, promised by the Father, and engaged to be given to the Son as the head of his body, the church, who is now actually as God-man in possession of them, and by his Spirit he freely and fully bestows them upon his members ? for they will never cease to be receiving out of his fulness grace for grace, until they receive out of the same fulness glory for glory. O my soul ! examine closely and prove thyself, by the standard of the divine word. Search and try what the conviction of thy lost estate has been. Was it deep and practical ? Is it an abiding truth with thee, that there is no help or hope in thyself ? And hast thou fled for refuge to lay hold of the hope set before thee in the Lord Jesus ? Is thy knowledge of the Godhead mere theory, or is it brought into practice ? Dost thou enjoy the Father's love, through faith in the finished salvation of the Son, by the influence of the Holy Spirit > This is the sainng knowledge of the Godhead. And is this thine ? Dost thou honour the Divine Persons by acknowledging their immutable counsel, and immutable oath, entered into for the security of the heirs of promise, that they might trust, and not be afraid ? Dost thou see with any clearness the absolute safety of relying upon the promises of God ? and dost thou expect to draw from hence comfort to thy conscience, and joy to thy heart ? If thou art indeed set out in the way to heaven, art thou settled in the know- ledge of thy fallen state ? Hast thou found thyself unable to do anything, but to hasten on thy ruin ? And, from the sight and sense of this, hast thou been led to see all undertaken for thee, and secured to thee for time and eternity, in the covenant of the ever-blessed Trinity. These truths lie at the very foundation of all comfortable walking with God. See that thou be well grounded in them. 'ITie knowledge of thyself is to bring thee to God : the knowledge of God is to lead thee to walk with him. The one is to teach thee to renounce all trust in thyself ; the other is to show thee that thou mayst safely place the confidence of thy heart on thy reconciled Father, thy Saviour, and thy guide. Look up to him, then ! O my soul, and be often praying to him, and saying, O Lord God ! that which I see not, teach thou me. Keep me an humble dis- ciple in the school of Christ. Let me be daily learning there what 1 ain in myself, a fallen, sinful creature, justly deserving everlasting destruction from thy presence. Oh, let me never lose sight of my want of a Saviour, nor ever be without the sense of what is said — " Without me ye can do nothing." Teach me this, thou eternal Spirit. Open thou mine understanding to understand the Scriptures. What thou hast revealed in them concerning the Godhead, and concerning the counsels and works of the ever-blessed Trinity, that reveal to my soul. Thou hast declared that no man can say Jesus is the Lord but by the Holy Ghost; Oh shine, then, into my dark mind, and lead me into the saving knowledge of the Lord Jesus. Make me acquainted with his covenants under- taken, and his perfect fulfilling of them, that, by resting on his finished salvation, I may find the Father's love in the Son, his Father, my Father, and may be brought, through thy blessed influence, to have fellowship with the Father and the Son. Oh, lead me into all truth, thou Spirit of wisdom and revelation ■ that I may know the things which belong to my jieace, and may through thee be made wise unto salvation. Amen. 204 THE WALK OF FAITH CHAPTER n. The believer is reconciled to God, and has the peace of God ruling in his conscience; and they two walk t off ether, because they are now agreed. It is written in the prophets — "They shall he all taught of God." Every one of his children shall be brought to the knowledge of the truth, and what they have been taught in the understanding shall be made practical, that it may have its ])roper effect upon the conscience. And this is answered, when it comes under the authority and power of the word of God, and faithfully accuses or condemns according to that unerring rule. Conscience supposes the knowledge of some rule, and it consists in comparmg a man's state or actions with that rule, in order to discover whether they agree with it, or not. The rule is the scripture, the whole revealed will of God, which is the unerring, and the only standard of right and wrong; for all scripture is given by the inspiration of God, and is profitable for doctrine, to teach the man of God what is truth, and to make him wise in it unto salvation. Fallen man has no means of discovering the wiU of God, but as it is revealed to him. He has no innate knowledge. He has no implanted principles. He is bom as ignorant of God, and of the things of God, as a wild ass's colt. His understanding is darkened, being alienated from the life of God through the ignorance that is in him, because of the bhndness of his heart. And he has no means in his own power of attaining any divine knowledge ; for he cannot by searching find out God. The world, by its wisdom, never did find him out. The Hottentots know as much of him as the Greeks and Romans did : indeed, the natural man, let him be ever so \nse, knoweth not the things of the Spirit of God ; neither can he know them ; be- cause they are spiritually discerned. The scripture, then, is the only rule of right and ^vrong. Conscience has no direction but this rule. Neither ethics nor metaphysics, no fancied hght of dark nature, no lawless law of rebel nature, no human science, whether pretended to be implanted, or by the use of reason to be acquired, have any right to guide the conscience. These are blind leaders of the bhnd. They undertake that for which they are not only unfit, but that which they have no warrant for. A parcel of felons in jail may think what they will of their state. They may take it upon them to form a mock court, to try one another. They may acquit or condemn, as they please ; but the judge and the jury will pay no regard to their fooUsh proceedings. There is a word which is to try us at the last day, and by that we should try ourselves at present. It was revealed for this purpose. And when the revealed truth is clearly understood, then conscience is acting aright if it finds a true verdict for God, either accusing, or else excusing, according to the direction of his unerring word. And this is the work of the Holy Spirit. He enlightened the judgment with the knowledge of the truth, in order to make it practical ; which he effects by bringing the conscience to submit to the sovereignty of God in the law, and to submit to the righteousness of God in the gospel. Herein he displays the omnipotent power of his grace, according to the promise, John xvi. 8. He carries with demonstration the con\'iction of guilt, and the con\-iction of righteousness, to the conscience. By the former he gives the sinner a real heartfelt sense of his sin and misery, and he acknowledges himself a convict of the law, justly deserving all its penalties in time and in eternity. By the latter he sets open a door of hope, showing him the perfect righteousness of the God-man \iTought out for such guilty creatures as he is : he enables him to plead it before the throne, and to trust in it for his acceptance : by which means he finds relief in his conscience, and comfort in his heart. Being justified by faith, he has peace with God through Jesus Christ our Lord. \\ hat the Holy Spirit teaches has hfe, as well as light, in it. He accompanies his doctrine with the power of God. W\\&t he has revealed concerning the state THE WALK OF FAITH. 20.1 of mankind under the fall, he applies with divine evidence to the conscience. Under his influence the sinner reads those scriptures, and feels the truth of them. " As by one man sin entered into the world and death by sin, so that death passed upon all men, for that ail have sinned : through the offence of one, judgment came upon all men to condemnation ; for it is written, there is none, righteous, no not one ; there is none that understandeth ; there is none that seeketh after God : they are all gone out of the way ; they are together become unprofitable ; there is none that doeth good, no not one. Now we know that what things soever the law saith, it commands them who are under the law, that every mouth may be stopped ; and all the world may become guilty before God." His mouth is stopped. He has no plea to make ; no excuse left. What the law saith he subscribes to. Tlie law brings him in guilty before God, and in his conscience he bears his testimony to the law. He acknowledges it to be holy, just and good, even in its penalties, which he deserves to suffer. Formerly he tried, in his own strength, and took great pains iu escape them, but now he gives over all those self-righteous attempts. He found that he laboured in vain to atone for his sins, or to make himself holy. He groans, being burdened under the ruins of the fall. His ignorance, rebeUion, apostasy, his corruption in every faculty of soul and body, render him unable to take one step in his return to God. He owns it, and confesses that without Christ be can do nothing. Oh, my soul ! consider whether God has taught thee this knowledge of thyself. It is absolutely necessary to reconcile thee to him and to his ways. ITiou wilt never heartily agree to walk with him by faith, so long as thou hast any thing of thine own to trust in, or to draw comfort from. Examine, then ; art thou sensible of thy fall, and dost thou feel the sad effects of it ? Dost thou know what it is to be alienated from the life of God ? What ! dost thou find to this day the opposition of thy sinful nature to the holy law, the flesh lusting in thee against the spirit ? Has God thus convinced thee of sin ? If he has, then in thy conscience thou submittest to what the law says of thy state. Thy mouth is stopped, and thou art guilty before God. Thou hast nothing of thine own to urge in arrest of judgment. This is an enlightened conscience ; so far it speaks for God, and is guided by his unerring word. Oh, pray to the Lord the Spirit, and beg of him to guide thee into all truth, that he may bring thy conscience to submit to the righteousness of Jesus, and to be a faithful witness for him. This is his proper work in the soul, and what he undertook in the everlasting covenant. When he is come, says Christ, he shall convince the world of righteousness : he shall testify of me, that I am made of God righteousness to believers ; and he shall glorify me as Jehovah their righteousness : thus he shall teach them my righteousness, with which the Father is satisfied ; and he shall through faith apply it effectually to their consciences, and they shall also be satisfied with it. Being justified by faith, they shall have peace with God through their Lord Jesus Christ. Righteousness is a perfect conformity to the law : if it be tried by the balance of the sanctuar)', it is full weight ; if by the standard, it is full measure ; if judgment be laid to the hne, and righteousness to the plummet, it is quite upright. There is no defect in it of any kind. This is the righteousness of the law — it must be perfect and continual, failing in no one point : for the un- righteous shall not inherit the kingdom of God. And it is an adjudged case that there is none righteous, no not one. It is left upon record that all have sinned, and come short of the glory of God ; therefore, by the deeds of the law, there shaU no flesh be justified in his sight. When the Holy Spirit has convinced a sinner of his being in this unrighteous state, then it becomes an important inquiry — how can the Judge of all the earth ever look upon and treat a sinner, as if he were a righteous person ? To which the gospel answers directly — " God hath made Christ to be sin for us, who knew no sin, that we might be made the righteousness of God in him." 'Iliis was agreed upon in the covenant of the eternal Three. The Father undertook to maintain the honour and dignity of his law and justice. His coequal Son undertook for his people to come in their nature, and to stand in their place and 20G THE WALK OF FAITH. stead ; to act for them, and to suffer for them. As their surety, he made himself answerable for their debt of obedience, and for their debt of suffering. Accord- ingly, when the great law-fulfiller cometh into the world he saith, Lo, I come TO DO THY WILL, O GoD. He did it in his infinitely holy Mfe, in which he magnified the precepts of the law, and made them everlastingly honourable. He suffered it in his infinitely holy passion, bearing the sins and sorrows of his people, their curse and wrath in his body and soul, upon the tree, until the immense debt being paid, he cried out in the triumph of a conquering, though a dying Jesus, It is finished : for through death he conquered death, and him that had the power of death, that is, the de^dl : he finished the transgression, and made an end of sins, and made reconcihation for iniquity, and brought in everlasting righteousness. This is the great leading truth of the gospel in whi>.-h the peace of conscience is principally concerned. The justly offended God is here revealed under the character of a reconciled Father. He gave his Son to be a covenant of the people, who was to fulfil all covenant engagements for thtm ; and he has fulfilled them all. The end of his Mving and dying for them is answered. He has finished the transgression, and has made peace by the blood of his cross. He has brought in everl" uing righteousness by his divine obedience, and the Lord is well pleased with him for his righteousness' sake, yea he is well pleased also with his body, the church. He looks upon aU the members, as he looks upon the head. He accepts them in the beloved. He beholds them in him with perfect delight, and rests in his love. He is his Father, and their Father. He is related to his whole family in heaven and earth in the closest bonds of fatherly affection, and he makes his love known to them, and sheds it abroad in theu: hearts by the Holy Ghost. He would have all his children to address him under his dear name, " Our Father which art in heaven," and to expect from his fatherly love all spiritual blessings in Christ Jesus. When this comfortable doctrine is received into the conscience, it sUences guilt, and produces peace with God. The gospel comes with full authority to establish it in the conscience ; for it is therein revealed and proposed to our belief under the character of a divine record, made authentic and properly enrolled in the court of heaven. The witnesses are the eternal Three. Their record is in the nature of a covenant, confirmed by their joint counsel, and ratified by their joint oath — the two immutable things, in which it is impossible for God to lie. He graciously vouchsafed to gi\'e the heir.3 of promise this perfect security for their salvation, that after they had fled to Jesus for refuge, there might be an end of all strife in their consciences, and they might have strong consolation. Accordingly we read, "ITiere are Three that bear record in heaven — the Father, the Word, and the Holy Ghost — and these Three are One." A record among men is an authentic testimony in writing, entered by authority in one of the king's courts, in order to preser\-e the proceedings had upon any suit. This record contains the final determination of the judges in that cause, and in their memorial of it, and therefore imports in itself such uncontrollable evidence, as to admit of no proof to the contrary. The matter of the record is never allowed to be tried by a jury, but is of such credit as not to be questioned in any instance. This is the nature of a record in law. And, if we receive the witness of men. certainly the mtness of God is greater ; for this is the ^vitness of God, which he hath witnessed of his Son ; namely, " He hath given to us eternal life, and this life is in his Son." To which the Spirit beareth witness ; because the Spirit is truth. He has revealed the covenant of life and peace, which was between the Father and the Son ; he has entered it upon record, and every word of the record may be pleaded, for it is allowed to be good and valid in the court of heaven. Asa powerful advocate, he pleads the perfect fulfilhng of aU righteous- ness in the life and death of the God-man, and the Father's perfect acceptance of what he did and suffered, as the full redemption-price for all his people, and he carries his cause in the court of conscience. The awakened sinner is conrinced that the work of Jesus is a finished salvation, and that the divine record is a sufficient warrant for him to beheve in it. Accordingly, he gives it credit, and is enabled to plead it against guilt and fear ; upon which he finds peace with God. THE WALK OF FAITH. 207 Trusting to the blond of sprinkling for pardon, and to the righteousness of Jesus for acceptance, ho then sees God reconciled to him, and that reconciles liim to God, and by the spirit of adoption he cries Abba, Father. But fierhaps it may be said, I believe this, but I do not find peace in my conscience. Nay, but you do not believe it ; if you did, it would certainly bring present relief: for guilt comes from the broken law, and from the apprehension of punishment deserved ; but the law has been restored to its dignity, and made infinitely honourable by the righteousness of Jesus: how can you believe this, and yet be under guilt ? The punishment was laid upon Jesus, and he suffered all that was due to his people, as their atoning sacrifice : how can you beheve this, and yet fear that justice will punish you ? A debtor would not fear to be arrested, if his surety had paid the sum, and got him a full discharge. A felon with the king's pardon in his pocket would dishonour it greatly, if he were to live in continual dread and terror of suffering for his crime. Examine carefully, and pray for the right understanding of your case, and, depend upon it, you will find that either you do not beheve the matter of fact, or the record concern- ing it. The matter of fact is the method provided for quieting the guilty conscience — a pro\'ision of exceeding rich grace and of everlasting efficacy. The Father gave the Son to be the surety for his people, and to live and to die for them, and in their stead. The Son has finished the work v/hich the Father gave him to do, and is become the author of their eternal salvation. The record of this fact is in the scripture. Father, Son, and Spirit, the three witnesses in heaven, have by covenant and oath attested that there is life for every one who believeth in Jesus. " God so loved the world, that he gave his only-begotten Son, that, whosoever believeth in him should not perish, but have everlasting life." Now consider; of what do you doubt ? Has Jesus made full atonement for sin, and brought in everlasting righteousness ? Has the Father demonstrated again and again his perfect delight in his person, and his infinite satisfaction in his work. Certainly you cannot question this doctrine, if you believe the scrip- ture to be a divine revelation. Do you doubt, then, of God's free promise, or of his faithfulness to fulfil it ? What ! Can his word be broken ? Can his promise fail ? His word and promise, ratified in the immutable covenant, and sealed with the immutable oath of the eternal Three ? This is your warrant to believe. And do you question the veracity of it ? " He that believeth not God, hath made him a liar." Oh, what a dreadful sin to give the lie to the Holy Trinity ! The Father says, whosoever cometh, the Son says all that come unto me, shall be saved ; the Spirit says, come whosoever will, let him take of the water of life freely, and be saved. Are not these faithful sayings worthy of all credit, especially as they are delivered with divine authority under the great seal of heav en ? If doubts still remain, pray against them, and meditate upon the unreasonableness as well as the wickedness of them, and continue to hear and to read the word (for faith cometh, and groweth too, by hearing) that you may be enabled to \mt honour upon it by venturing your soul upon the divine faithfulness to make it good to you. Perhaps you may believe the record which God hath given of his Son, but you cannot do it with steadfastness. You can at times stay your mind upon God with sweet peace, but you are not able to maintain it ; yea, you lose it when you want it most. How in this case shall the believer keep the peace of God ruhng always in his conscience ? It is to be maintained in the same way by which it was first received. It came by believing, and is thereby strengthened. By the shedding of the blood of Jesus Christ, peace was made between God and man; by the sprinkhng of his blood, peace is made between man and God. When this is applied to the con- science by the Holy Spirit, and received by faith, there is a continual preservative against guilt : " For the blood of Jesus Christ cleanseth from all sin." Here is the witness of God ; and it is always the same. This believed, will always bring the same cleansing virtue, and keep the conscience purged from dead works. If at any time guilt defile it, then unbelief has entered, and has been denjdng, 20e THE WALK OF FAITH. either that the blood of Christ does cleanse from all sin, or that tlie divine testi- mony concerning it does deser\'e credit. Guilt cannot easily enter into the con- science but by one of these two ways. Examine, and see which it is. Do you doubt of the virtue of Christ's blood, or of the truth of God's record concern- ing it ? You reply, I dare not question either of them, yet nevertheless I cannot with any settled comfort maintain peace with God. But it is your pri^nlege to maintain it, confirmed to you by the royal charter of grace, and ratified in it by many express promises. Jesus has made peace by the blood of his cross ; and if you believe what the God of truth says of it, peace should rule in your heart always : for all things are well ordered for you and sure, in the everlasting covenant. On the part of God, all is unalterably fixed and settled. WTiat is it, then, which unsettles you ? Is it something you find in yourself ? Is it from indwelling sin, remaining corruption, a body of sin and death, or from the weakness of your faith and of your other graces ? What ! have you forgotten thai from all these the blood of Jesus Christ cleanseth ? Is it from a suspicion that your peace is not right, be- cause it ebbs and flows ? This should humble, but not discourage you ; because there is a gracious provision made to remove your susjjicion. God has taken the charge both of you and of your peace : he keeps both by his mighty power ; as it is written. The peace of God which surpasses all understanding shall keep with a safeguard your hearts and minds in Christ Jesus. You are as safe in the hand of God, at the lowest ebb, as at the highest spring-tide of sensible comfort ; because your safeguard is almightj', and he is equally concerned about your peace, whether you feel it or not. Your sense of it may var)% but he varies not. There is in him no variableness, nor shadow of turning. How should the beUef of this stay your mind upon your God, and keep guilt out of the conscience, even when you are walking in darkness, and have no light ! O my souJ ! meditate upon those precious truths. Give thyself wholly to them. Consider how deeply they enter mto the very being of thy peace. Unless they be understood, thou canst not know the way of peace ; and unless they be received by faith, thy conscience will not be purged from guilt and unbelief. And while these defile it, thou canst not look upon God as reconciled, or delight thyself in hira or in his ways. Can two walk together, except they be agreed But when they are agreed, and of one mind, then walking with God becomes pleasant, and all his paths are peace. Search, then, and examine thyself, O my soul ! and that not lightly, and after the manner of dissemblers with God, but closely and thoroughly by the light of the divine word, and under the teaching of the dmne Spirit. Dost thou under- stand what is revealed concerning the way of peace — what was covenanted in the counsel of the eternal Three — and what has been done in consequence of it Jesus Christ is the great peacemaker. He has made peace through the blood of his cross. The Father sent him, gave him to be a covenant of the people, to fulfil for them aU righteousness, and to be their atoning sacrifice. The Father has seen the work which he gave him to do, and has accepted it ; is perfectly satisfied with it, and therefore is infinitely delighted with him and with all his. He would now be kno^vn by the high style and title of the God of Peace. Fur)- is not in him to those whom he sees in the beloved. He is a Father, fully, for ever reconciled to all his children in Christ Jesus. He loves them, as he loves him, with every kind feeling of the most tender pEirent. And he mil bring ever)- one of them to partake with their glorified head of the blessings of his everlasting love. If thine understanding be enlightened with this knowledge of God, is it effectual in thy conscience ? Canst thou plead it there ? This is the principal thing. Hast thou a good conscience, freed from guilt and condemnation, by belienng the record which God hath given of his Son ? He is well pleased with him for his righteousness' sake. His soul delighted in the sweet-smelling savour of his Son's sacrifice. Because he humbled himself and became obedient unto death, even the death of the cross, therefore the Father hath highly exalted him. I'his is the witness of God. Dost thou yield to it, and give it full credit ? What canst thou set to thy seal that God is true, and that what satisfied him has perfectly satisfied thee, and therefore the peace of God rules in thy conscience always and by all means ? THE WALK OF FAITH. 209 Remember, this is thy privilege. Thou art called to the enjoyment of it. The evidence is as full as could be desired, for the ending of all strife in thy con- science. The greatest honour thou canst put upon the divine \vitnesses, is so to end it as to suffer no appeal to be made from their decree. Thy conscience should join issue. It should say the same that God does. It should plead thy discharge from guilt under the broad seed of heaven ; and should stop the mouth of unbelief with those words written in golden letters in the royal charter of grace — " There is no condemnation to them that are in Christ Jesus — they are freely forgiven all trespasses" "They are justified from all things." — ■' Thy sins and iniquities," says God himself, " will I rememember no more." These are the immutable words of truth. 'ITiey cannot be broken. O my soul ! put honour upon them. Believe them without doubt or wavering. Why dost thou draw back thy confidence ? Trust, and be not afraid. Tliou mayst safely venture to beheve all that the Lord hath spoken. He will make it good ; and the more thou believest, the more wiU be made good. More faith will bring thee in a richer revenue of peace. The Lord increase thy faith. May it entirely influence thy conscience, that it may agree with God, neither questioning the infinite value of the righteousness and atonement of Immanuel, nor yet the faith- fulness of his promise, under which thou claimest them — " Whosoever will, may take them freely." Let thy faith be ever so well established, yet thou wilt meet with something every day, to try it ; but remember, the foundation on which thou standest cannot fail, and none, nothing, shall remove thee from it. The Lord brought thee to build upon this foundation. He hath begun the good work, and he wUl not leave his work unfinished. The top-stone shall certainly be brought forth with shouting GRACE — GRACE : for his love is like himself. His purposes, his word, his works change not. What if thou feel many things wrong in thyself; thou art sometimes low in spirits ; thou canst not be pleased wth thy corruption, and thou art not pleased with thy duties ; thy graces are weak ; thy love not as it should be ; thy best services unprofitable ; yet those very things, rightly under- stood and improved by the teaching of the Holy Spirit, will be the means of establishing thy conscience in the peace of God : they will lead thee every day to a greater dependence upon sovereign grace : for they will leave thee nothing to trust in but the righteousness and the atonement of Immanuel ; nothing to keep thee, but his faithfulness to his word and work ; and nothing to bless thee but his free covenant mercy. Thus they wi/ivwork together for thy good : trials will settle thee : enemies will confirm thee in peace : troubles will bring thee nearer to God. Amidst all discouragements thou wilt have this promise to stay thy soul upon : " I will never leave thee nor forsake thee." His friendship is fi.xed : it springs from the puqjose and love of his own breast, and therefore was and is always unchangeably the same in him. Whom heloveth, he loveth unto the end. Well then, O my soul ! thou hast examined thyself. How is it with thee ? Dost thou know the way of peace ? Art thou at peace with God, being justified by faith ? Canst thou plead this peace, and maintain it in thy conscience ? Is it a good conscience ? does it witness for God ? Is it a pure conscience, cleansed from guilt and condemnation } Is it satisfied that the Father is perfectly recon- ciled through the hfe and death of his Son ? and is it satisfied with the divine record giving thee a free grant of the benefits of his life and death, and putting thee into possession by believing ? Art thou of one heart and of one mind in this matter with the Father, and now, being at peace with him, agreed to walk in his way If indeed he has been thus gracious unto thee, bless the Lord, O my soul ! and all that is within me praise him for the exceeding riches of his love ! What a mercy is it that he hath brought thee into the way of peace ! Oh, go on ; fear not. Set out daily with a holy, humble boldness to walk with thy God. And for the guiding of thy feet in his way, and that thy steps may not decUne from it, be diligent in hearing and reading the word of God. Study it. Pray over it. Mind what encouragement it gives thee : " Having therefore, bi e- thren, boldness to enter into the holiest by the blood of Jesus, by that new and li\ ing way, which he hath consecrated for us, through the vail, that is to ssy, his flesh, and having an high priest over the house of God, let us draw near with a p 210 THE WALK OF FAITH, tnie heart, in full assurance of faith, having our hearts sprinkled from an e\'il conscience, and our bodies washed with pure water." Heb. x. 1 9, 20, &c. What perfect peace is here proclaimed to the children of God ! Sin had separated them from him ; but there is access through Jesus. He is the way to the Father. He is a new way, in opposition to the old way of works, which upon the fall was shut for ever. He is a hving way : aU that are alive to God live by the faith of tlie Son of God. He is a consecrated way ; every thing needful for their holy walk being provided in him. And they are required to walk in this way with bold- ness : trusting to the blood of Jesus, and depending on the intercession of the high priest over the house of God, they have access with confidence into the ho- liest. It is their undoubted privilege to draw near with a true heart, not like a double-minded man, wavering and unstable, but with full assurance of faith, entirely satisfied that God in Christ has nothing in his breast but love toward* them ; therefore they should believe in him, and serve him without fear, having their hearts sprinkled from an evil conscience, maintaining peace with God through the continual application of the blood of Jesus, and having their bodies washed with pure water ; body and soul being cleansed from the guilt and filth of sin by the washing of regeneration and renewing of the Holy Ghost. Oh, may this be my happy experience ! May I ever have grace to draw near to my reconciled Father with a good conscience ! Yea, Lord, this is my heart's desire. I would walk with thee day by day in perfect peace. Oh, deny me not the request of my lips. Glory be to thy free love, that through Jesus I am suffered to have access into thy presence, and am commanded to come with boldness into the holiest of all. Lo, I come before thee, holy Father ! to plead the blood-shed- ding and the righteousness of thy dear Son ; and I hope my plea will be admitted, through the intercession of the high priest of the house of God. Oh, look, thou God of peace, upon the face of thy Beloved ! See me in him. I desire to be found in him. And for his sake let the faithful witness for thy love in Jesus abide with me, that, in hearing and reading thy word, in prayer and medita- tion, he may increase my faith in thee and love to thee. O God the Holy Ghost ! I beseech thee to make practical upon my heart what thou hast revealed in scripture of the Father's love. Deliver me from guilt and condemnation by the sprinkling of the blood of Jesus. Apply it effectually. Apply it continually. Help me to believe with more comfort in my conscience, and \vith more steadfastness in my walk, that his blood cleanseth from all sin. O blessed Spirit ! carry on thy work irr'iny soul. Lead me from faith to faith, that I may at all times have freedom to enter within the vail to a reconciled God and Father, and may be able to maintain peace with him against doubts and fears, against corruptions and enemies. Oh, teach me to draw near to him with a true heart, steadfastly persuaded of his love, and in full assurance of faith. This is thy gracious office : Oh, fulfil it in me, that my heart may be sprinkled from an evil conscience, and my body washed with pure water. Let me find grace suf- ficient for me, for Jesus' sake ; to whom, with thee, O Father, and the eternal Spirit, three Persons in one Jehovah, be equal honour and glorj' for ever and ever. Amen CHAPTER in. The believer in his heart cleaves to God, and walks icith him in love. This depends entirely upon a good conscience. There can be no love of God unless there be first peace with God. No convinced sinner can love him until he believes him to be reconciled. While guilt remains in the conscience, en- mity will keep its place in the heart : for so long as he looks upon his sins unpardoned, and God the just avenger of them, he must consider him as a jeal- ous God, and a consuming fire. In this view there is every thing that can in- crease his guilty fears ; and while these defile the conscience, instead of walking THE WALK OF FAITH. 211 with God, he would run away from him, and, like the first oHenders, he would foolishly try to hide himself from the presence of God. But when the Holy Spirit has discovered the way of peace, and has enabled the sinner to find peace, being pardoned and justified through faith in Christ Jesus, then he looks upon God in another light. He can \'iew him, according as he has proclaimed himself — the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thou- sands, forgiving iniquity, and transgression, and sin. Under this endearing character, the God and Father of our Lord Jesus Christ is revealed in scrip- ture. Thus would he be considered in the covenant of grace — related in the nearest bond of affection to all his children. He is their father, the father of mercies, freely loving, freely forgiving, freely accepting them in the beloved. The Holy Spirit convinces them of it, and sheds the Father's love to them abroad in their hearts ; the sense of which sweetly inclini-s them to love him again. Love begets love. God has put on the tender bowels of an ever-lo\-ing parent, and he gives them the affection of dutiful children. They love him because he first loved them. Then it is the dehght of their souls to cultivate and im- prove this love on their part, and it becomes their heaven upon earth to walk with their God in the ways wherein he has appointed to meet them, to love them, and to bless them. The main point, then, in the Christian walk is to know how to maintain peace in the conscience : because this is the powerful moti^-e upon which the believer first sets out, and it is the great spring which keeps them going on. While his conscience continues pure and undefiled, and the peace of God rules in it, all is well. He does not stop, he does not halt, in the way. But when guilt enters, unbelief certainly follows close after it, and then there is a fresh controversy in the court of conscience. Many doubts arise, and aflbrd matter for strife and debate. The sense of peace is not only disturbed, but is also, for a time, de- stroyed by such suspicions as these — " Am I freely pardoned ? — Is God fully reconciled to me ? — Is he still my loving Father ? I fear not. I have done so and so — He is certainly displeased with me, and therefore I dare not approach him, as I used to do, with love and confidence." This is an evil conscience. It is not purged from dead works ; because guilt is still in it ; and this keeps the soul at a distance from God. It begets a coldness and a shyness to him, and, by shutting out the comfortable sense of his love, makes way for fear of wrath. Then the motives to walk with God lose their influence, and an evil heart of unbelief tempts the man to depart from the living God. Look well then, O my soul ! to this leading truth, which has such universal influence over the Christian walk. Attend to the peace of thy conscience. See it be true peace ; and mind it be well settled. Learn to maintain it upon gos- pel motives. The heart follows the determination of conscience ; and cleaves to the Lord, or departs from him, according as the conscience e.xcuses or ac cuses. It is therefore absolutely necessary for our peace that we should know how God has shown himself reconciled in Christ Jesus. The character of him in the scriptures should be studied. Whoever has been enabled to call him, Abba, Father, should implore the assistance of the Holy Spirit for an increase of faith, and should make use of all appointed means for his growth in the knowledge of the love of his heavenly Father. The apostle is upon this subject in Romans v — a chapter abounding with powerful arguments to esta. blish the peace of God in thy conscience : in order that the love of God may rule in the heart. He gives us this account of the privileges of a justified man. He has peace with God through Jesus Christ — by whom he has a free access to God— is in a state of grace — stands in it by the power of God— has reason to rejoice (come what will) in hope of the glory to be revealed — and whatever he meets with in the way to glory should increase the rejoicing of his hope, and confirm his heart in the love of God to him. Observe how di- vinely the apostle speaks : " Therefore being justified by faith, we have peace with God through our Lord Jesus Christ ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and not only so, but we rejoice in tribulations also, knowing well that tribula- P 2 212 THE WALK OF FAITH. tion worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, who is given unto us." What privileges ! how many, how free, how blessed are here declared to be the portions of the justified man, which he is to enjoy in his reconciled God ! each of them tending to establish peace in his conscience, and love in his heart, that he may delight himself in God and in his ways. The first and chief blessing in experience, which draws after it all the rest, is the Spirit. — • The Holy Ghost is given unto him to be a witness for Jesus, and to shed abroad the Father's love through him. He comes as the Spirit of life to quicken the soul, which had been dead in trespasses and sins, and to bring it to the know- ledge of salvation, which he does, secondly, by the gift of faith. Being justified by faith. He enables the sinner to believe in the finished work of the God-man, and to trust to the free grant of it in the word of God : whereby he sees himself fully justified ; through the atonement of Jesus freed from sin and guilt ; through the righteousness of Jesus entitled to life and glory : and therefore, thirdly, he has Peace with God through Jesus Christ his Lord. He sees God is at peace with him — perfectly and continually reconciled. The peace is everlasting which was made through the blood of the everlasting covenant. The belief of this quiets and satisfies the sinner's conscience ; which being purged by the blood, and jus- tified by the righteousness of Jesus Christ his Lord, is at peace, is freed from guilty fears, and is reconciled to God, yea to the justice of God, who can now be just, and yet the justifier of the ungodly. To what high honour is he then called '. He is admitted into friendship with God, and has. Fourthly, Access by faith into this grace, wherein he stands — access to a mercy- seat, to which he is invited to come freely, as a beloved child to an affectionate parent. Boldness and access vrith confidence are required Eind commanded. " Let us come boldly to the throne of grace : having boldness to enter into the holiest by the blood of Jesus," let us by faith make use of that new and living way, which he hath opened for us. Oh, what a mercy is it thus to have access to a gracious Father ! how much is the mercy increased by his settling his children in it ! We stand in it, says the apostle, denoting the being fixed in a state of perfect acceptance, conferred by sovereign grace, brought into it by unchangeable love, and kept in it by the power of a faithful God. How strength- ening to faith ! how encouraging to hope ! for, Fifthly, We rejoice in hope of the glory of God. Faith rehes upon the tnith of what God hath promised, and hope waits for the enjojTnent of the good in the promise, but more especially for the glory which is to be revealed. This hope of glory is full of rejoicing ; because every thing which hope looks at, and draws its joy from, depends on the truth and faithfulness of a covenant God. There can be no failing on his part ; and therefore, on the behever's, there can be no disappointment. On this ground hope casts its anchor, both sure and steadfast, and finds all safe during the storms of life, yea, has many a sweet foretaste of the promised glory, brought into the soul by these very storms : for, Sixthly, JVe rejoice in tribulations also. Tliese are so far from taking away the joy of the justified man, that they tend greatly to increase it, and to make it more holy, as well as" more happy. Tribulations produce a plentiful harvest of blessings, they bring forth Patience, giving occasion to exercise the graces of the Spirit, to find the truth and the power of them, and thereby working submission under the cross to the will of God. " It is good for me," says Da\-id, " that I have been afflicted ; " his troubles brought him to God — " Before I was afflicted, I went astray." His troubles kept him near to God, dependent on the divine strength to bear them with patience, and for a happy issue out of them. Whereby he learned Experience : which follows suffering and patience. Tribulations teach us what we are as sinners, and what God is to his reconciled children. l"hey make us sensible of our weakness, and of our being strong only in the Lord — of our misery, and of his comforts — of what we deserve, and of what he saves us from ■ they bring us to live out of ourselves, upon the sure mercies of a covenant God ; THE WALK OF FAITH. 213 whereby our hope in him being triefl, and by trials confirmetl, we discover his love to us in suffering, and by daily experience become quite satisfied, that our Hope is the grace of the Holy Spirit : for it answers the scripture character : it rejoices in tribulation. It has good reason so to do : it experiences God's faithfulness. Every thing promised being made good to us in time, we thereby grow up into the full assurance of hojje, that we shall not fail of receiving the promised glory. And this Hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, who is given unto us. He is given to satisfy our hearts of the love of God to us, and to lead us to study the nature and the perfections of his love. Behold ! what manner of love, what a free, full, sovereign, and everlasting love, the Father hath bestowed upon us. It is actually bestowed and enjoyed by the power of the Holy Ghost. He shows us how the Father loved us, even when we were without strength ; yea, herein God commendeth his love towards us, in that, while we were sinners and enemies, he gave his Son to live and die for us ; much more then, being now justified, we shall be saved from wrath, and brought to glory, through him. How does this commend and set off the love of God ! It is the first cause of all the graces here mentioned, and it bestows them upon the most unworthy. Faith, justification by faith, access to God, standing in a justified state, rejoicing in hope of glory, and rejoicing in the way to it even in tribulations, because they e.xercise and improve patience, and put our graces to such trials, as convince us, that they are the true graces of the Holy Spirit, and that we shall never be ashamed of our hope in God. In this golden chain of experience love is the uppermost link. It was the first, and draws after it all the rest. The free love of the Father gave his Son for us, and with him gave us all things. The same love has now given his Spirit to us, and he has enabled us to know and to believe that we are justified, have access to a reconciled God, stand accepted before him, &c. and that he is our loving God and Father in Jesus. The sense of this warms the heart, and sweetly and powerfully influences the affections to delight in and to walk in love with such an exceedingly gracious and merciful God. In this delightful portion of scripture the Holy Spirit teaches us how he brings sinners to know that God loves them. It is by believing in the righteousness and atonement of the Son of God. Hence spring peace and love — peace with God in the conscience, and love to God in the heart. I'here is an inseparable connexion between those two graces : the one cannot exist without the other. Whoever knows the God of peace, will find that God is love ; for, being justified by faith, he will thereby see that God is at peace with him, and himself in a state of free acceptance before him, in which he shall stand and be kept safe, until he receive the promised glory ; the hope of which will be confirmed by his daily experience of God's faithfulness, making all things, even tribulations, work together for his good in the way to glory : thus will the Holy Spirit satisfy him of the love of God to his soul. And the persuasion of his love begets love ; it softens the hard heart ; it warms the cold heart ; it works kindly upon all the affections, and, by setting before them every possible good to be enjoyed in their reconciled God, it mightily disposes them to seek their supreme ha|)piness in walking humbly and closely with him. Attend then, O my soul ! to this scripture. Meditate upon the experience of which it treats. Pray for it. Pray for more of it. And above all, observe the great truth here taught thee by the Holy Ghost, namely, that thou canst not have any true love of God, but what arises from the sense of his being at peace with thee in Jesus. Oh, beware of false teachers ! for there is great reason. Many talk big of their loving God for his own inherent loveliness — a funda- mental mistake. Mystics, quakers, natural-religion-men, dreaming metaphy- sicians, and the motley tribe of moralists and deists, pretend to love an abso- lute God, without viewng him in the covenant of grace, or as he has re- vealed himself in the incarnation of his Son. 'ITiere has been no love of this kind in any heart upon earth for near six thousand years. Adam in paradise might love him thus. But when driven out of paradise for sin, he could love 214 THE WALK OF FAITH. him so no more. The promised seed of the woman, the word made flesh, became then the object of his faith, and the only ground of his love, 'llie scripture has clearly determined this — " We love him, because he first loved us — And in this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him." When the Holy Ghost has taught this love of God to sinners, and by believing has manifested it to their hearts, then they love him upon Christian principles ; and sinners cannot love him upon any other. They love him for that infinite mercy which led him to send his only-begotten Son into the world to finish the salvation of his people. They love him for sending the Holy Ghost to enable them to see the everlasting sufficiency of this salvation, and to believe the record of God concerning it ; whereby they come to experience how much the Father loved them. This is heaven begun. The Father's love shed abroad in the heart by the Holy Ghost is the foretaste of glory. Whoever enjoys it has foimd what is more to be desired than gold, yea, than much fine gold ; sweeter also than honey and the honeycomb. Oh, it is indeed heaven upon earth. To preser\'e it, to improve it, is become the one .study of the happy believer. The panting of his soul is after more of this love. The prayer of his faith is, O thou eternal Spirit ! help me so to walk with my most loving Father, as that I may maintain peace with him in my conscience, and a growing love to him in my heart, imtd thou bring me to the enjoyment of everlasting peace and love ! The prayer of a righteous man prevaileth much, being offered with energy. By the love of the Spirit it is answered. He not only preser^•es, but also in- creases, his own graces. He leads the belie^-er to fresh discoveries of the Father's love, and puts him into possession of the exceeding rich treasures of it. He helps him to draw very strong arguments for the comfort of his heart from the perfect freeness of di\'ine love. Thus he reasons : Although I am beset with temptations, and assaulted with corruptions, and in a world of troubles, yet I need not fear but God will bring me safe through all ; for I know he loves me. It is plain he does : I could never have loved him unless he had first freely loved me. My love is only the reflection of his. 1 had been convinced of sin, but it was not from myself : the conviction was of God. 1 have been convinced of righteousness ; and I put my whole trust in the righteousness of Jesus. He is the only ground of my hope. I now rest my Koul upon the sure foundation which he hath laid. And this faith is not of myself. It is the gift of God. I ascribe it to his sovereign grace, that I have been enabled to look upon the Father, as reconciled to me, pardoning me tlirough the blood-shedding of his Son, accounting me righteous through the obedience of his Son, and in him accepting, loving, and blessing me. How could I ex- perience these things but by the power of the Holy Ghost ? And for what did I deserve to experience them ? The reason must be found in the riches of his own free grace. Did the Father foresee any thing good in me for which he chose me in his Son ? Was it for any worthiness of mine, that the Son vouchsafed to take flesh, and to live and to die for me Was it for any foreseen works, faithfulness, or diligence in means, that the Holy Ghost called me to know, to believe, and to enjoy the Father's love through the Son's salvation? Oh, no. Away with such thoughts. I dare claim nothing for mine own but sin and shame. Not unto me. Lord! not unto me, but unto thee be all the glory. It was the good pleasure of thine own will which chose me before the foundation of the world, and accepted me in the beloved ; and now I know that thy counsels of old are faithfulness and truth. I experience the happy fruit and eflfect of them. I am brought to lielieve in thee, and to love my God and Father, which I am satisfied I could never have done if thy free love had not first purposed to save me, and now carried thy purposes into execution. To the praise of the glory of thy distinguishing grace, 1 am in possession of the things which accompany salvation. Oh, give me more grace, that I may daily make a better use of them, and may return thee better praise for thy free gifts of free grace. It is free, and it is also covenant love. This is another of its di\'ine pro- perties : God commendeth his love towards the heirs of promise by giving them full security for its unchangcableness : and this view the Holy Spirit opens to THE WALK OF FAITH 215 them for the support of their faith in times of trial. \Mien they are walking in darkness, and have no light, troubled on every side, without are fightings, within are fears ; when in great hea\'iness througli failings in duty, through risings of corruption, or through manifold temptations, then he discovers to them the treasures of covenant love, and enables them to draw rich consolation from that heavenly store-house. An heir of promise under his teaching is often supported in this way ; It is true, I am in trouble, but not forsaken. What if e^'ery thing I have and am in myself makes against me, yet God is on my side, a covenant God : for I believe the eternal Three entered into covenant before all worlds, and with manifold wisdom ordered all things relating to the heirs of promise. For their sakes, and to end all strife in their consciences about the certainty of their salvation, it pleased the blessed Trinity to enter into covenant, and to confirm their covenant by oath ; thus giving them two immutable things to trust in, in which it is impossible for God to lie. Oh, how strengthening to faith is this view of the unchangeableness of covenant love ! If it be but a man's covenant, being properly signed and sealed, no one disannulleth or addeth thereto. And who shall disannul or add to the covenant of the Trinity ? The creature cannot. God will not. His purpose of bringing many sons to glory is unalterably fi-ved in his own mind ; and in order to make it a sure ground for their faith, he confirmed his immutable covenant by his immutable oath. On this security I rest my soul. A covenant God has enabled me to trust in his covenant engagements. Hence I see every thing relating to my salvation absolutely certain in the counsel and covenant of God ; and I look upon my faith to be one of the efteets of my being in the covenant. And faith as a covenant gift is an immutable gift. What a blessing is it that the gifts and calling of God are without repentance ! It has been gi^-en me on the behalf of Christ to believe. And is not this from covenant love ? What else could bring me to trust in covenant faithfulness Therefore by belie^'ing I have immutable things to depend upon for the certainty of my salvation. Upon them would I stay my soul, as well I may, and fix my heart upon them. Oh, that I could bring more glory to my covenant God by trusting him with unshaken confi- dence ! His love to me demands it at my hands. His love contrived the plan of salvation. Love provided every thing needful to carry it into execution. The evidence which he has given of this was from the overflowings of love. His word of promise, ratified by covenant, confirmed by oath, the oath of the holy, blessed, and glorious Trinity, made to satisfy the heirs of promise of the immu- tability of the di\'ine will concerning them — Oh, what miracles of love are these ! And all to assure them that the heart of Jehovah is invariably towards them for good ! Yes, Lord ; this is the great love wherewith thou lovest me ; and this is the evidence of thy love. Thou hast brought me to believe it, and put some honour upon it. 1 desire to trust to thy covenant engagements without wavering. Estabhsh, strengthen, settle my faith. Increase it from day to day, that I may grow in the knowledge and experience of that love which passeth knowledge : for It is a free, a covenant, and also an everlasting love. 'Hiis is another of its most glorious properties. His love knows neither beginning nor end. It is without variableness or shadow of turning. The heart of God is always one and the same towards his chosen jjeople ; for he loveth them freely. The motives to it were all in and from his own breast. The covenant was distinguishing love, secured to the heirs of promise by the most solemn engagements. And this crowns all. His love is of the same date with the covenant — not only before all worlds, but also from eternity. Therefore it is frequently called in scripture an everlasting covenant, and covenant love is said to be according to the eternal purpose, which he had purposed in Christ Jesus our Lord : whereby, before the foundations of the world were laid, he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting sah'ation, as vessels made to honour. Here is a never-failing source of comfort to a believing heart. Meditate, O my soul ! upon it. Consider what God hath done for thee, and give him the glory of his precious love. Has he not called thee by his Spirit, working in thee in due season ? Hast thou not obeyed the call ? Dost thou lut 216 THE WALK OF FAITH. depend upon the finished work of God thy Saviour ? Art ihou not justified freely by faith in him ? Art thou not seeking daily to mortify the works of the flesh and thy earthly members, and that thy mind may be drawn up to high and heavenly things ? Certainly these are good proofs of the pui-poses of the Father's love towards thee ; because these are the happy effects of his purposes now taking place in my soul. Oh : how great should this consideration establish and confirm thy faith of eternal salvation to be enjoyed by Christ, and thereby kindle thy love towards God! He has indeed drawn thee by the sweet attraction of his Spirit unto himself, and he has explained to thee the motive for his so doing — " Yea, I have loved thee with an everlasting love ; therefore with loving kind- ness have I drawn thee." His love, discovered to thee in time, is the fruit of his love before time ; for the one is the effect of the other. If love had not been always in his heart towards thee, thy heart could never have been drawn in love to him. But he has drawn it. And thou art seeking to have it drawn more closely to him. Is it not thy daily wish. Oh for more love to my gracious Father 1 what a love has he shown to me ! — what a free, covenant everlasting love ! And yet, alas ! what poor returns do I make him ! Holy Spirit of love, raise and exalt my affections, and let the consideration of the wonderful love of my heavenly Father to me increase mine to him ; and let mine abound yet more and more in knowledge and in all sensible experience. The Holy Spirit, who is the great teacher and manifcster of the Father's love, has revealed these properties of it in scripture for the estabhshment of the faith of the children of God. He would have them to beheve, assuredly, that God is their father, not in name only, but in deed and in truth ; that he has the bowels of the tenderest parent, and that he freely, fully, everlastingly loves them in his dear Son. As he loves him, so he loves them. He embraces the head and the mem- bers with the same affection. And because they can hardly beheve this in times of trial and trouble, the Holy Spirit would therefore satisfy their heaits of it by discovering to them the unchangeableness of their Father's love, as it has been manifested in the divine covenant, and confirmed with the divine oath: in both which the mtness of the Father to his children is given in this man- ner : — I have freely loved you ; I have engaged to love you, and I viill ever be mindful of my covenant engagements : — as I live, saith the Lord, I will love you unto the end ; yea, I will bless you with all sj^iritual and eternal blessings in Christ Jesus ; what he, your elder brother, is now in glorj', that will my love make you : the mountains shall depart, and the hills shall be removed, but my kindness shall not depart from j ou, neither shall the covenant of my peace be re- moved, saith the Lord, that hath mercy on you. niese are faithful sayings, and worthy of all acceptation. O e^nl heart of un- beUef ! what pretence hast thou to reason against the truth of them ? O ye of little faith '. wherefore do ye doubt of recei\'ing the goodness of them ? Your Father is not a man, that he should lie ; neither the Son of man, that he should alter his purpose. Hath he said, and shall he not do it ? Or hath he sjjoken, and shall he not make it good ? Yea, the purpose of his heart, spoken with his mouth, shall be made good with his arm : all his perfections stand engaged to estabhsh his faithful word ; and therefore it is a safe ground to build and rest upon. Trusting to it, the believer may boldly claim the promised blessings of his Father's love, and, with a hope that will never make him ashamed, he may exi)ect a growing enjoyment of its free, covenant, and eternal blessings. ^^'eU then, O my soul ! thou hast considered the subject. What are thy sen- timents of the love of the Father ? Are they such as the scripture teaches ? Take heed of error. A little mistake here will have dreadful effects upon thy walk. Dost thou belie^'e that thou, coming to the Father through faith in the life and death of his coequal Son, art pardoned and justified before him, and that this thy coming to the Father through the Son is from the grace of the Spirit ? Therefore, the Three that bear record in heaven do witness to thy being an object of covenant love. Does this witness keep thy conscience quiet, and thy heart hap})y ? Canst thou plead it against guilt and fear, and maintain the influence of it in dark and trying times ? The love of thy heavenly Father is immutable : dost thou experieni'e it to he so r It is everlasting. Canst thou depend upon THE WALK OF FAITH. 217 jt as such ? It has provided all blessings for thee in Jesus. Art thou receiving them out of his fulness, grace for grace ? It is proposed to thy faith in John xvii. and in Eph. iii. as a never-faiUng spring of consolation. Read, and try whether thou art practically acquainted with what is there written. Examine the character of the Father's love ; and, be assured, what is not agreeable to it, is not the teaching of the Holy Spirit. His office in thy soid is to witness to what he hath revealed in the scripture ; to explain it to thine understanding ; to make it the ground of thy faith, and the enjoyment of thy heart. Dost thou then un- derstand, and believe, and enjoy the Father's love according to what the Holy Spirit has testified of it ? Perhaps thou art clear in thine understanding, but, through the weakness of ihy faith, ha.st but little enjoyment of the love of God. Why is thy faith weak ? Search into the cause (depend on it, God is not the cause), and having discovered it, inquire into the remedy. There is provision made in the covenant for all the infirmities of thy faith ; for it was well ordered in all things and sure, and thy faith was well ordered and sure — infallible securities were provided in the covenant to make it sure. That tho\i shouldst have it, that thoii shouldst keep it, and keep it too unto the end, the blessed Trinity have engaged by their immutable counsel and their immutable oath. Therefore thou art now kept by the power of God through faith unto salvation. The power of God, which is thy keeper, has given thee faith, and keeps thy faith, that it fail not. Thou and it are well kept. A covenant God has the charge of both. Almighty love watches over thee ; and underneath are the everlasting arms. Till these fail, thy faith cannot fail. Oh what powerful motives are these to induce thee to believe without wavering ! Consider them carefully : and may the Lord render them the means of strength- ening thy faith, and of thereby enabling thee to cleave more closely in love to thy heavenly Father ! It may be thou art hindered from living by unshaken faith, because thou hast so little love to God. He ought to have all thy heart and soul, and mind and strength ; but it grieves thee to observe what a small part he has of them. This view is always humbling. Our love at best is not what it ought to be. It is not constant: it ebbs and flows. It is not perfect : the flesh histeth always contrary to the Spirit. It is not what God deserves, as payment for love received : who will compute the full value of his love to one redeemed sinner ? On earth it sur- passeth knowledge : in heaven it surpasseth all returns of praise. The highest Ir.e of glorified saints is only acknowledgment, but not payment. They are per- lectly hum1;le, and therefore \viUing that God should have all the glory of their salvation. To him they ascribe it. The same mind in thee would refine thy love, and make it something like theirs. When thou art considering thy love to God, and ashamed at the sight of it, then look at his. Look especially at his when thine is little. Beheving views of his will increase thine. Thine has no- thing else to excite it, or to nourish it. Thou art not called upon to warm thyself with the sparks of thy love to God, but with the pure constant flame of his love to thee. His is to keep up thine. His is the first cause, and thine is but the effect. The experience of his will heal all the infirmities of thine. When thy love is httle, unsettled, cold, and dull, then study the divine properties of his : these rightly understood will increase, settle, warm, and actuate thine aff'ections. By believing meditation thou wilt find a jjardon pro\dded for thy little love : the sense of it will comfort thy conscience. Thy heart will grow hot within thee : while thou art musing, the fire will kindle : it will break out. Thou wilt speak with thy tongtie praise and thanksgiving to thy loving God and Father. Thou art willing then, O my soul ! and ready to set out to follow thy God. Under the influence of the Holy Spirit thou hast chosen him for thy portion, and in a constant dependence upon his grace thou hast taken his way for thy daily walk. How great is the love, wherewith he loveth thee ! Survey it. Measure, if thou canst, the dimensions of it in thine own particular case. The more thou art acquainted with it, the readier wilt thou be to give him all the glory of it, and to make such acknowledgments as these : I speak the truth in Christ ; I lie not ; my conscience bearing me witness in the Holy Ghost that, being justified by faith, I have found peace and free 218 THE WALK OF f AITH. access to a reconciled God. We are agreed ; and now 1 desire to walk with him. He is my Father in Jesus ; and I know he has bowels of the tenderest affection for me. I ought not, it would be base in me, to question it, since he has shed his love abroad in my heart by the Holy Ghost ; who has made me of one mind, of one heart, and of one way with himself. His way is be- come mine : for he has reconciled me to it by causing me to see that he chose me freely, as an object of his electing love ; that he gave his Son to finish salvation work for mc ; and that he has now given his Spirit to me, who has called me, and given me ears to hear, who has bestowed on me faith and hope, and has enaljled me to look upon these as fruits of the Father's co- venant grace and everlasting favour. Oh what exceeding riches of love are these ! If I would declare and speak of them, they are more than can be numbered. What am I, that I should be accepted in the beloved His Father, mine. He sees me, loves me, yea blesses me in him. My title is clear to all spiritual bless- ings, because God, being my God in Jesus, all things are mine. He will make them all work together for my good. He that withheld not his own Son, but gave him for me, how shall he not with him freely give me all things ? Ha\-ing his free grant of them in the word of promise, and trusting to his faithful- ness, I have set out to walk wth my divine Friend and Father, hoping to enjoy his loving presence all the way to heaven. I would not aim at getting any new title to his love, but to have new enjoyment. Ever)' day I am seeking for more knowledge, and for more experience of his abundant love to me in his beloved Son. And for this end I would walk close with him in his way — not to buy his love, it is irestimable —not to merit it, free grace and merit cannot stand together — not that I may deser^ e it for my walk, but may freely receive it of him in ray walk — not that he may give it me for walliing n ith him, but that in walking with him I may enjoy what he has already given me. His love is a free gift. I would by faith enjoy it in time, as I hope by sense to enjoy it in eternity. Whatever bless- ing, strength, victory, or comfort, I stand in need of, I look to the fulness which he has lidd up in Jesus, and from thence I receive it. I read ray title to it, and I take possession of it, for nothing done in me or by me, now or at any other time, but only in or for the free grace of his Father and my Father. While I can live thus by sunple faith, I find I am enabled to go on well. The sense of his free, covenant, everlasting love, keeps niy heart happy, and makes walking with him my delight. Oh that he may enable me to press forward, that I may hold my confidence, and the rejoicing of my hope steadfast unto the end ! And why need I doubt of it, since he has me in his keeping ? His love has bound itself to mc by covenant engagements, which are my full security for «hat he has de- clared : " I will never leave thee nor forsake thee." These desires, I am persuaded, are from thee, O Father of mercies ! 1 could never have sought my hapjjiness in thy love, unless thou hadst first loved nie. Oh grant me then the desire of my heart ! What thy good Spint has put me upon seeking, let me by his grace find continually. He has manifested to me thy perfect reconcihation to thy people through the hfe and death of Jesus. It has been given me on his behalf to believe this. I have therefore taken thee for my God and my portion, and I would so walk with thee as to obtain a growing knowledge and experience of thy love. For this cause I bow my knees unto thee, holy Father. Oh, hear and answer the prayer of faith. Give me grace to thou art the Father of our Lord Jesus Christ, of « hom the whole family in heaven and earth is named : one Father, one family, one love. Thou receivest all thy children, whether in hea^-en or earth, into the same near relation, and embracest them with the same dear aftection in thy beloved Son. Oh what a mercy is this : Blessed, for ever blessed be thy fatherly love, which chose me to be of thy family, and which has brought me to know that I am a child of God by faith in Christ Jesus. I thank thee for gi^^ng me the desire to live as such, and to walk worthy of my high calling. Oh grant nie then, according to the riches of thy glory (out of thine infinite treasiu y of grace, and to the praise of the glory of thy grace) to be strengthened with might by thy Spirit in the inner man. He is the promise of the Father. All thy children have their new birth and every faculty of the I ask it in the name of Jesus ; for THE WALK OF FAITH. 219 new man from him ; and by the working of his mighty power they are kept, as well as renewed, day by day : for without him they can do nothing. Of this he has thoroughly convinced me. I know I cannot call thee Father, nor believe in thee, nor love thee, but by thy Spirit. O my God ! strengthen me effectually by his grace in the inner man, for every purpose of spii'itual life. Whatever he has engaged to do in thy children, let him do it in me, that through his presence and power Christ may dwell in my heart by faith. Oh let him continually discover to me mine interest in Christ, and open to me the exceeding riches of thy love in him. Holy Father, let thy good Spirit abide with me, that I may know for cei tain Christ is one with me, and I am one with him, and may thereby be able to main- tain constant fellowship with him — he dwelling in me, and I in him. Oh may I thus live continually by the faith of the Son of God, depending always for acceptance with thee upon his atonement and his righteousness, and so may find the hajipy fruit of his prayer to thee — " O righteous Father ! I have declared to my disciples thy name, and will declare it, that the love, wherewith thou lovest me, may be in them, and I in them." Thou didst hear; thou hast answered, times out of number, the request of thy beloved Son. Lord God, answer it to me. Let me rejoice in thy love, and find it to be the same to me, as to him. Let thy good Spirit root me and ground me in the knowledge of thy love to me in Jesus. Oh, grant me to be deeply rooted in the experience of it, that my faith, working by love, may bring forth much fruit to tiiy glory, and I may be- come so grounded in love, as to stand unshaken, like a house built upon a rock, against every attack made upon thy love to me. O my God and Father! my heart is naked and open to thee. 1 hou knowest the secrets of it. Thou seest how fervently I pray for the abiding presence of the Holy Spirit. My prayer comes from a feeling sense of my want of him, and from a dependence on thy promise to give the Spirit to them that ask him. Lord, I ask. Grant me to be strengthened by him with every needful gift and grace in the inner man. Send him to manifest plainer and plainer my union with Jesus, in order to my keeping up communion with him ; that, having him dwelling in my heart by faith, 1 may be so established in the experience of thy love to me in him, as to be able to comprehend, with all saints, what is the breadth, and length, and depth, and height of thy love. All the saints comprehend it ; but the saints below less than they above : and some of them below comprehend more than others. I know but little : O my God! increase my knowledge of thy love in Jesus. Whereunto I have attained, establish me ; and keep me pressing forward for clearer disco- veries of it. Help me to survey it, so far as faith is able, in its most glorious dimensions, and to praise thee for mine experience of its rich mercies. Holy Father, teach me still more by thy Spirit of the boimdless freeness, and of the endless fulness of thy love — let me know thy love in Christ, which passeth know- ledge. Although I cannot know it, as it is, my limited understanding being in- capable of measuring the infinity of thy love, yet, for this very reason, let me be daily studying to know more of it — growing up into Christ Jesus by faith — abounding in hope by the power of the Holy Ghost — and increasing in the love of God. Holy, blessed, and glorious Trinity ! let me thus partake of the fulness of grace below, grace for grace, till I partake of the fulness of glory above — that I may be filled with all the fulness which is of God, with which thou hast pro- mised to fill thy children in earth and heaven. Oh magnify thy love towards me according to its greatness, and not according to my deserts, or to my prayers. I know thou canst do exceeding abimdantly above all that I can ask or think, ac- cording to the power that worketh effectually in me. Thy power, engaged to act for me, is the support of my faith, and mine encouragement in my prayer. It is an infinite and almighty power, which has graciously begun, and has hitherto prosperously carried on, the good work in my soul. To it all things are possible. Lord forbid I should doubt of thy granting the petitions, which I have been offering up unto thee in thy Son's name. That which thou hast promised, thou art able to jjerform. O my God and Father ! set thy power to work more effectually in me. Let the Spirit of might enlarge my thoughts of, and my faith m, thy jirecious love. Let me experience daily how much more thou art able to 220 THE WALK OF FAITH. do than I liave yet obtained ; to give, than I have yet asked ; to increase, than I have yet thought. And whatever increase thou givest, may it draw out mine affections in greater love to thee, and to thy ways, and so be the means of bring- ing more glory to thee. For thy love in Jesus the whole family, in heaven and earth, is ascribing honour and praise. Accept my thanks, holy Father, together with theirs. To thee be glory in the church by Christ Jesus throughout all ages, world without end. Amen. CHAPTER IV. The believer yoes on successfully while he walks by faith in a constant dependence upon his reconciled God and loving Father. The leading principle upon which he sets out is this: God is my God and Father. He is perfectly reconciled unto me ; and my conscience is at peace with him through faith in his beloved Son. He loves me in him : he has manifested it plainly to me ; and now my heart would cleave to him as my most tender parent. I would rest in my love to him, as he rests in his love to me. It is entirely through the grace of the eternal Spirit that I ha\'e been enabled thus to believe in the finished work of Jesus, and to experience the Father's love in him ; by which means I have been satisfied of the love of the ever-blessed Trinity to my soul. Father, Son, and Spirit, have covenanted to make me an heir of God, and a joint heir vnth Christ. From my belief and experience of these truths 1 have been enabled to choose God for my portion. His will is become mine. His appointed way is my course. And now I desire so to walk with him as to maintain in my conscience the peace of God, and in my heart the love of God. I do not expect any new title to those inestimable graces ; my claim is good and valid under Christ. I would not disparage it by supposing that my close walk with God was to make any atonement for my sins, or to be the least part of my justifying righteousness : I have these already, and perfectly too in Jesus. The enjoyment of them is the thing I want. I am seeking for more of that peace with, and love to, the Father, to which I am entitled in his Son. His fulness, the fulness of him that filleth all in all, is mine. A free grant of it has passed in the court of heaven, has been revealed in the record of truth, and I, by belie^^ng, have accepted the grant. I am in possession of its privileges, and am enjo)'ing its blessings. On the fulness of Jesus I live this da}'. Out of it I hope to be receiving every grace, which I shall want for my safe and happy walk, with his Father and my Father. Bless the Lord, O my soul ! for what thou knowest and hast experienced of his abundant grace ; which has enabled thee thus to resolve to walk with thy reconciled God and loving Father. This day thou art called upon to maintain peace with him in thy conscience, and love to him in thy heart ; peace like his, flowing from the sense of being perfectly reconciled to thee — lo^-e like his, the happy fruit of his unchangeable love to thee. Whatever thou meetest with in thy work or warfare, ought not to lessen, but exercise and im- prove those graces. Never forget that he is thy God — the God of peace. He stands related to thee in the dearest and most indissoluble bond of love. He is thy Father in Jesus. Keep the sense of this always fresh upon thy mind, and thy steps will be ordered aright. Nothing will be able to stop thee in the way to heaven, or to seduce thee out of it ; but every thing will bring thee forward. Whilst thou canst maintain peace and love, thou wilt go on prosperously against guilt and self-righteousness, against the wiles and assaults of thy spiritual foes, against the world which lieth in wickedness, and against every inward and out- ward trial. The Lord being on thy side, all these shall work together under hira for thy good ;. and they shall be the means of making thee walk safely in the way, and of bringing thee hapjiily to the end of it. The apostle has given us the whole plan in a few words — "We walk," says he, "by faith, and not by sight." We direct our christian course by believing, and not by seeing. Faith is to us the evidence of things not seen, and the ground of our hoping to enjoy them We believe, upon the authority of God's word, that they are what he THE WALK OF FAITH. 221 describes them to be ; for faith, as a grace of the Spirit, consists in giving credit to what God says. If it be a truth proposed to the understanding, faitfi relies upon the infaUible word : if it be a promise, faith depends upon the arm of God to make it good. And whatever he has promised faith (when it is as it shouhl be) does not stagger at difficulties, but rests fully persuaded that what God hath promised he is able also to perform. Faith looks at the word spoken, and over- looks seeming impossibilities: Thus saith the Lord— that is enough for faith- — full of satisfying evidence : for it knows, that to speak and to do are the same thing with an unchangeable God. How many errors in judgment, and consequent mistakes in practice, prevail at this day, chiefly arising from confounding faith with its fruits ; and from our distinguishing between the word of God believed and what wiU follow upon believing it aright. Thus, some make assurance to be of the essence of faith, others make a])propriation, and many make it consist in an impression upon the mind that Christ loved me, and gave himself for me. These, are fruits : what faith should produce, but not what it is. These are effects of faith working, and not definitions of the nature of faith. A believer should be exhorted to make his calHng and election sure ; for it is his privilege. He ought to give all dili- gence to attain assurance, to appropriate Christ with all his blessings to himself, and to be clearly persuaded that Christ loved him and gave himself for him. These are blessed fruits of believing. May God give his people more of them ! But then the tree must be before the fruits, and the fruits grow upon the tree. Faith is first ; and faith derives its being from believing the word of God ; and all its fruits are continued acts of believing. And when you hear of believing, do you not always think of something spoken ? You cannot separate these two in your mind. Something has been said and proposed to you before your belief can be called for. If nothing has been said, belief has no exercise. Faith and the word of God therefore are related, as the effect and the cause ; because faith Cometh by hearing, and hearing by the word of God. What God hath spoken m his word demands belief from all that hear it. When faith cometh by hearing it, then we assent to the truth of what God has said, and we rely upon his faith- fulness to make good what he has promised. Assurance is this faith grown to ' its full stature ; but we are not born six feet high. Appropriation is a very comfortable acting of faith, when a man is persuaded of his interest in covenant mercies, and, from what he then feels, can say, Christ loved me and gave himself for me ; but he has not this comfort in times of heaviness ; he may be walking in darkness and having no light, yea in the hidings of the Lord's countenance ; and yet, even then, he may trust simply to what God hath spoken ; which is true faith, and more exalted faith, than that which draws its evidence from its appropriating acts and its present experience : the more a man trusts to sense, the less he lives by faith ; for sensible feelings are not faith. Impressions are not believing. I see the sun; I hear a sound ; I feel an object: faith has no place in these instances. Its essence is believing and trusting what God hath spoken. If his word be believed, and by believing the conscience find peace, and the heart joy ; these are joy and peace in believing : they come from be- lieving ; are its effects ; and no more enter into the essence of faith than com- fortable feelings do into the essence of man. He is as truly a man, when miserable, as he is when comfortable. These mistakes should be carefully guarded against, because they are chieffy pernicious to the children of God ; who are kept by them from growing up into assurance, into appropriation, and into the sensible experience of God's love to them in Christ Jesus. They are puzzled — they are misled, by being told they have no faith, if they have no assurance, &c. They examine themselves, but .cannot find any such faith. This discourages them. They are tempted to think they have no true faith, because they have not what certain persons talk of. But if they would adhere strictly to the word of God, and would take their ideas from it, they would see how simple and plain a thing believing is, and would soon be satisfied that they were true believers : which conviction would have many blessed effects, especially these — it would put them upon seeking for an increase of faith, and upon expecting the proper fruits of faith. What nourishes 222 THE WALK OF FAITH. faith, ripens them ; for they cannot be produced so long as persons are doubting whether they have any faith at all. '1 hey would see how desirable it is to believe, without doubt or wavering ; what honour it puts upon God's word, what comfort it brings to them : and they would be waiting in the appointed means for grace to maintain, for grace to improve their faith, that they may be going on from faith to faith. While this was their end and aim, faith in act and e.xercise, maintained and improved, would bring in daily growing evidence of their being indeed partakers of the faith of God's elect. Li\'ing by faith, walking by faith, would demonstrate to them their spiritual life and walk, as plainly as natural life and walk can be demonstrated by any outward actions. Here is great need, O my soul ! to read the scripture, and to pray for the Spirit of wisdom. Read ; pray much ; lest thou shouldst err concerning the faith. Every error be a stumbling-block in the way of thy holy walk, and make thee tired of it, or seduce thee out of it. Let it be one of thy d^y petitions —Lord, save me from all mistakes concerning the faith of the Gospel; and let the word of God, by which faith cometh and groweth, be thy daily study. This is thy present business. Now set out, trusting to what God hath spoken, and relying on what he hath promised. On this principle proceed, as it is laid down by the apostle, Col. ii. 6. " As ye have therefore received Christ Jesus the Lord, so walk ye in him." He is expressing his joy at his beholding their order, and the steadfastness of their faith in Christ, and he would teach them how to maintain their faith throughout their Christian course. How did you receive Christ at first ? Was it not by belie^^ng ? Recei%-ing Christ and beheving in him, are, in John i. 12, supposed to mean the same thing. And in John xvii 20, 21, our Lord says, that they who believe in him through the word are one with him. Christ, then, is received by faith ; and by the same faith, by the behef of the same word of God, we walk in him, so as to be rooted and grounded and established in the faith. Our walk is in him, not any thing distinct from him, but is the effect of union with him. By him we live, in him we walk — rooted in him, we grow as a branch in the vine — built up in him, we are fi.xed as a building on a sure foundation, and thereby we become estabhshed and strengthened in the faith. Every step we take is by faith, by the same faith, wherewith Christ was received. He must be received always as he was received once. There is no change of object, and there must be no change of faith, but the same continued tnist on his word, and the same dependence on his promised strength. We never set out to walk with a reconciled God till we are one with Christ by faith, and know our union with him ; and our walk is in consequence of this. If we go on at all, it is by com- munion with him. We can receive only out of his fulness grace for grace, to make us willing and able to go forward. Our fellowship with him is in every part and in every moment of our walk ; and this is as necessary as our fellowship with the air and elements of this world is to every thing that concerns our natural walk. Our wisdom to guide our steps, our progress in the way, our courage and strength, our warfare and victory, every grace and every blessing, is received by faith, and is the effect of our communion with Jehovah Jesus. We trust in his word, we rely on his arm, we wait on his faithfulness, and so go forward : for he makes good what he had promised to give us in our walk, which confirms the peace of God, estab- lishes our heart in the love of God, increases our faith, and thereby makes our daily walk more comfortable to us, and more glorious to him. But if faith consist in behe^nng and trusting the word of God, it may be re- quired. How shall we know the difference between tnie and false, bet%veen dead and U\dng faith ? It may be known from the cause. The fruit of the Spirit is faith. He produces it. It is his gift, bestowed by his operation, continued by his power, increased by his blessing, and carried on to the end, by his never leaving nor forsaking his own work. And he makes it known to be his. He gives eyes to see it, and hearts to acknowledge it. Therefore the apostle says of them who have received the Spirit of God, that they know the things which are freely given to them of God : by faith they both know the reality, and also taste the sweetness of those free gifts of free grace. It may be known from the effects. Dead faith brings forth nothing. Linng THE WALK OF FAITH. (aith IS fruitful. It produces a hearty trust in the truth of what God hath spoken, and a quiet reliance on the faithfulness of what God hath promised. It i?ives him credit for the finished salvation of his Son, and puts honour upon his record concerning it ; whereby peace is received into the conscience, and love into the heart. Upon which there follows a settled dependence upon this recon- ciled God and loving Father, for the fulfilling of every promise ; and this is im- proved by daily experience. He that trusteth in the Lord is never confounded. God is faithful His promises cannot fail. Blessed is the man that trusteth in him. 'ITie Lord God will be a sun and shield unto him ; the Lord will give him grace and glory. As for the hypocrites, it is not so with them. The Holy Spirit was not the author of their faith. It was a fancy of their own, formed in their heads without any warrant from God. There was no life in it, and no living effects from it. There was the form, and nothing more. They made a profession, but never came to any enjoyment. They had no vital union, and therefore they could not have any real communion with Christ. TTiey could not, as the apostle expresses it, walk IN him, and therefore in the hour of temptation they fell away, and came Co nothing. Take heed then, O my soul, of mistakes. Examine carefidly of what sort thy faith is. Bring it to the standard of scripture ; and see what went before beliexnng ; see whether thou dost now from thy heart believe what God hath spoken : wait for the effects. Dost thou so trust his word as to take him for thy God and thy portion ? Art thou walking with him ? and art thou de- ? ending on him to bestow the promised graces and blessings on thee in thy walk f this be thine experience, thou art set out well : go on. Remember where every thing relating to thy walk is to be had. The Father's love has laid it all up in the Son's fulness ; and it is the office of the Holy Spirit to teach thee how to receive out of it grace for grace. He teaches by his word. With this in thy hand, and his light in thine understanding, read and study what he has promised thee for thy safe, happy, and holy walk. Take no step without the direction of his word, and expect at every step that he will make good to thee what he has promised. Thou \vilt very soon find the necessity of this dependence upon him ; for, ere thou hast well begun thy walk, thou ^vilt be called upon to exercise thy faith and put it to trial. TTiou wilt meet with many things in thee averse to this holy walk, and many more to distress thee in it. The body of sin, the old man, the flesh, with its affections and lusts, are still in thee. It is of their nature to be lusting, and to be always putting forth some of their filthy motions, in order to draw thee to walk after the flesh, and not after the Spirit. The tempter helps them all he can. He knows how to improve them to his own interest ; and, from what is passing within thee, there be a sight and sense of sin that, if he can get thee to look at it in his view, he will act upon thy legal and self-righteous tem- jiers, and will inject such vile insinuations as these against the Lord and against his Christ : How is it I am yet the subject of sin ? It is still in me. It cleaves to me, as the flesh to my bones ; and it mixes so with my duties, that I cannot perform them without it. I sometimes fear I am nothing but sin. When I attempt to walk with God, ere I set out something evil arises within me, and stops me. Some proud unbelieving thought, some sensual affection, some worldly dispo- sition, sorne corruption or other, is ever at hand to hinder my course. What, then, must I think of myself? I scarce know what. Things, I see, do not grow better. I have been long hoping for it ; but I find there still dwelleth no good thing in me : so that I am almost ready to question the truth of my grace, and it is with great difficulty I can keep up any peace in my conscience. When the believer is attacked in this manner (and who is not at some time or other), how is he to defend himself? Will his skilfulness in the word of righte- ousness and his faith in the word of reconciliation keep him safe in the hour of temptation ? Yea. By the grace of the Holy Spirit the lessons before learnt will be enforced, and brought into use. This is the time to maintain faith in the atonement, and in the righteousness of the God-man. Now it is to be tried in the fire ; and it is put to the trial, that it may come out of it, like gold, proved to be sterling metal, and refined from its dross— better in every respect for having 224 THE WALK OF FAITH. gone through the fire. The trial of faith is far more precious than that of gold which perisheth. It is therefore put into the furnace, that the beUever may know the truth of it, and may experience the blessings of it. Faith conflicting with unbelief is a good fight — sometimes sharp, but always profitable. The flesh may be weak and ready to yield ; faith may be hard put to it ; but victor)' is certain. During the battle, the warrior is invincible in the whole armour of God. He takes to him the shield of faith, and holds it up against the fiery darts of Satan. He draws out the sword of the Spirit, which is the word of God, and with it he de- feats Satan. He consults or remembers a scripture suitable to his present case, and this, being set home by the Holy Spirit, puts an end to the engagement, and restores and settles sweet peace in the conscience. How often has he applied the following passage, which the Lord speaks concerning his true Israelites, Jer. xxxii. 38, 39, 40, 41 ? "They shall be my people, and I will be their God ; and 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 I will make an ever' lasting covenant for them, that I will not turn away from them to do them good ; but I will put my fear into their hearts, that they shall not depart from me ; yea, I will rejoice over them to do them good." What strong consolation is there in this scripture ! Every sentence has an argument in it, tending to establish peace with God, and to maintain it in the midst of war. How quieting and satisfying to the troubled conscience in his co- venant purpose! "They shall be my people, and I will be their God." They shall, because I will. My will shall make them willing. And in the day of my power, when my purpose takes place, I will give them one heart, turned to myself, and one way, to walk with me by faith, as obedient children with their loving Father. This I will do for them that they may fear me for ever, that the fear of offending me may rule always and by all means in their hearts. Oh, what promises are these ! What can weak faith require farther to silence its doubts ? How great is the goodness of God to his children, who, knowing their frame, and whereof they are made, for the good of them and of their chil- dren after them, has laid such a foundation for their faith, that they may build on it, and not be afraid ! yea, standing on it they may fight the good fight of faith, assured of victory. I will make, says their God, an everlasting covenant for them ; a covenant or- dered in all things and sure, by the counsel and oath of the blessed Trinity, the two immutable things, in which it is impossible God should he : The mountains shall depart and the hills shall be removed, but my kindness shall not depart from them ; neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on them. My covenant was made for them, and shall be made good to them. As I live, saith the Lord, I will not turn away from them to do them good. I wiU never change my purpose, nor alter the word that is gone out of my mouth. I mean nothing but good to them. My heart is fixed upon it. And I v, i]l not leave the event to them. They shall not have the management of my purposes, nor have any power to defeat them. My wiU to do them good shall not depend on their will, or on their faithfulness, or on any thing in them- selves. I have taken all their concerns into mine own hands, and I will con- duct them all to the praise of the glory of mine own grace. I will put my fear into their hearts, that they shall not depart from me — they shall not depart from me. They are not the cause of their not departing, but I am. I have taken it upon myself. I will give them grace to walk close with me, and to fear me always. I have covenanted for all, the means as well as the end, and I will keep them by my almighty power till they receive the end of their faith, even the salvation of their souls. " Yea, I will rejoice over them to do them good." This confirms all the rest. His purpose of doing them good, his executing it, his continuing it, his increasing it through time and through eter- nity, is a matter of rejoicing to the Lord God. He dehghts in it. It always was and always will be the joy of his heart, his crown and glory. He will not, he cannot be deprived of his joy. Consider this, thou poor distressed soul, who art in heaviness through manifold temptations, and ready to faint through the weak- ness of thy faith. Take courage. Thy sal\ ation is safe. 'ITiy Father, who is in 1-nV. WALK OF FAITH. 225 heaven, rejoires in it ; he will save ; he will rejoice over thee with j'.iy ; he will rest in his love ; he will joy over thee with singing. And his joy, too, sliall be thine. As sure as God' is in Zion, thou shalt return and come to Zion with songs, and everlasting joy upon thy head ; thou shalt obtain joy and gladness ; and sorrow and sighing shall flee away for ever. Oh what a discovery is here of the ever-loving heart of our heavenly Father ! What more could he promise in order to put an end to all strife in the con- sciences of his afflicted children ! He has engaged in a covenant of peace to do good, nothing but good, to them. He has undertaken the whole of the cove- nant— what was to be done in them, as well as for them — to work out, to ajjplv, and to secure their salvation. It is his unchangeable purpose, not to depart from them, and not to sufler them to depart from him, but he will rejoice in doing them good, and that for ever. This scripture, when understood and ajiplied by the Holy Spirit, is received as full evidence of the unchangeable love of God to his children, and then it quiets their troubled minds. They can believe (lod to be their God still in an unchangeable covenant, and they become satisfied that he has made them, and will keep them his people for ever. When they can thus mix faith with the promise, it then becomes the means of their resting on the faithful arm of God in the hour of temptation, and of their finding him still a God of peace : whereby peace is estabhshed in their consciences, and multiplied in their hearts. They learn to put rnose trust in him, as their perfectly recon- ciled Father, and to approach him with more holy filial confidence. The trial of their faith, sharp as it was, yet has done them great good. It has proved their peace, and has confirmed it. They know now well that it is the peace of God; and they have been taught how to maintain it. War makes good soldiers. The trials of their grace are for the improvement of grace. Their peace has been therefore shaken, hke a new planted tree, that it may take deeper and faster root. Being thus strengthened in the faith, and having the peace of God i-uling in their hearts, they can meditate upon this scripture, and turn it into a subject of prayer and praise. O gracious God and Father! pardon my thoughts of thy love to me in Jesus. I was tempted, and ready to give way to unbelief; but the gracious provision made in thy word was the means ol keeping me in the hour of temjjtation. O my God ! make the word, in which thou hast caused me to put my trust, more precious to my soul. Open still more to me the fulness of it, and put me into happier possession of its jjromised blessings. I praise thee, I worship thee, for re- vealing this promise by thy Spirit, and for applying it by his grace with comfort to my heart. I now set to my seal, that it is true. It is a faithful saying, and worthy of all acceptation. Glory be to thee that I accept it, and enjoy the good promised in it ! O Father of mercies, what am I that I should be made one of thy ])oople, and should have thee for my God ? This love passeth knowledge. Oh help me to understand more, give me to find more, of thy covenant love. Make my heart one with thee. Lead me in thy one way, that I may fear thee for ever. And when temptations come, such as I have been in, grant they may bring me nearer to thee, and may be the means of my making use of what thou hast provided for me in thy Son's fulness. Oh let thy good Spirit abide with me to establish my faith in tliine everlasting covenant, that I may believe thou wilt never turn from me to do me good. Merciful God grant me this grace in every hour of need. Thou hast given me thy word for it; and therein thou hast enabled me to put my trust. On thy faithful promise I would depend, and oa nothing in myself. Thou hast shown me something of my heart, and I feel it is revolting and ready always to rebel against God ; but thou hast undertaken to put thy fear into it, that it shall not depart from thee : therefore into thy faithful hands I commit it. Keep me, my God, by thy mighty power through faith unto salvation. Amen, Amen. Happy trials ! which have so good an issue, and bring forth such peaceable fruits. My brethren, account it all joy when ye fall into divers temptations, if they lead to the exercise of grace, and occasion fervent, effectual prayer. The believer, thus tried, learns by practice the necessity of being at peace with God, and of maintaining it, in order to walk with God. He is put upon studying the a 22C THE WALK OF FAITH. nature of this peace. He reads and meditates upon the revealed account of it. He sees it is a perfect, unchangeable peace, secured to him by the everlasting co- venant of the blessed Trinity, who have engaged to save him from all his sins and miseries, and never to turn away from doing him good. To this he trusts He commits himself to the care of this covenant God ; and he finds the promise true. In temptation he believes, and is delivered. In his warfare, out of weak- ness he is made strong. He fights the good fight of faith, and he conquers ail his enemies. He learns from trials to trust with more confidence. He not only maintains, but improves, peace with God. He depends on what God has pro- mised to them who walk with him, and the promise is made good, and he leami to go on more comfortably, and daily walks closer with his heavenly Father. The enemy looks on him with malice. He envies his state. He once knew the heaven of communion with God ; but he was lifted up with pride, and feU. It stirs up every infernal temper within him to see the happy believer who had fallen, like him, restored to what he can never expect. Hence, either as a sly serpent, or as a roaring lion, he never ceases to tempt. As soon as one wile fails, he has another ready. He is, night and day, plotting and scheming, waiting for an opportunity to make a seasonable attack. While conscience is at peace with God, and lives under the protection of the blood of sprinkhng, he tempts in vain : but he does not despair of success. He knows he has an ally within us in fast league with sin, and therefore he still hopes to draw him into sin by surprise or assault ; in which he is indefatigable. He is never tired. He is always tempting the believer, not so much to gross offences, as to spiritual wickedness. Sly in- jections, legal insinuations, and self-righteous thoughts, are his most common temptations. With these he tries to shake the peace of conscience ; and he forms his attack generally in this manner : How can you be a child of God, and yet be as you are ? There is nothing in you for which God should look ujion you and love you. What ha\'e you ? What ceasing from evil, what learning to do well, to recommend you to him ? How can God love any thing, unless it be agreeable to his will ? and what can he de- light in, unless it be conformable to his image r But do you live up to his wUl ? and is his image perfectly renev/ed in you ? Have you grace, and do you live up to it ? Are you a Christian, and are you like Christ How are your duties ? Just as they should be ? "\ ou know they are not ; and how can God be pleased with them, when you are not pleased with them yourself? How is your walk? Is it such as becometh your high calling — close wiih God, and at a vast distance from sin, and the world ? How is your warfare ? Is the whole armour of God kept buckled on ? And are you always, in the strength of the Lord, a conqueror ? Examine, and try yourself. Bring forth that one good thing for which God should love you and bestow his blessing upon you. You have no such thing. You have nothing to merit, yea, nothing to recommend you to the divine favour : and therefore, is it not great presumption to fancy that God will love such a one as you, whose just desert is wrath and e\ erlasting destruction ? These are some of the depths of Satan. He knows how strongly we are by nature attached to the covenant of works, and that, if he can get the behever to look off from Jesus, expecting to see something in himself, for which God should love him, he shall then weaken his faith and shake his peace. In this snare he has caught many a child of God. Tlie temptation is suitable to the workings of our legal minds : it flatters our self-righteous hopes : and is vastly pleasing to the pride of our carnal hearts. No wonder, then, so long as there is flesh in us as well as spirit, this artful suggestion should be sometimes received in this man- ner : — Have I any thing for which God should esteem me and bless me ? I wish I could discover some amiable temper, or some praiseworthy deed, which might recommend me to the particular regard of God. Indeed, at present I have not any such ; but I hope to atteiin it some time or other. If I do but use more dili- gence and watchfulness, and wait more constantly in the means of grace, per- haps I may attain it soon. However, there can lie no harm in trying. I will exert myself : and I hope the day wiU come, when I shall be some way deserv- ing of the divine favour. Here the temptiUion has taken place. As the serpent beguiled Eve, through THE WALK 01> FAITH. 227 liis siibtilty, so is this man's mind corrupted from the simpUcity that is in Christ. 'I'he subtile serpent has attacked the liberty of the child of God and has dark- ened his understanding, and obscured his view of gospel grace. His eye is not now single : his heart is not now simple, in the finished sfdvation. He has been deceived into a legal dependence, and is giving way to a spirit of bondage. If he were left to himself, the enemy would lead hiin captive at his will. Sat The mercy of God knows no variableness nor shadow of turning. It is always the same. His fatherly heart has entertained thoughts of mercy towards them : for when he shows them mercy, it is said to be according to the eternal purpose, which he had purposed in Christ Jesus — not for their merits, but for his mercies' sake — not for what they have any claim to — but for his own name's sake. He gives all for mercy ; and he would have all the glory returned to the mercy of the giver. What he gives, that he continues, and according to covenant engagements. Covenant mercies are sure mercies. " I will make an everlasting covenant for you, says he, even the sure mercies of the beloved." They have already been made sure to him. He is now in full possession of every promised mercy. And he has received them, not as a private person, but as the head of the body, the church. He keeps them for the use of his church members : and, as sure as the crown is upon his head, so surely will it be upon every one of their heads ; for they are in the same covenant with him whose sure mercies reach from eternity to eternity. Oh what a view is here open to the eye of faith ! Mercy always purposmg, an;l in due time bestowing its free blessings upon sinners — mercy, without beginning, and without encUng. The Holy Spirit often calls upon us to behold it in this hght ; for he has not celebrated any of its divine properties so much as this. It is frequently the noble subject of thanksgiving in the Psalmist's hymns. He has dedicated the 136th entirely to the praise of mercy ; and, going through the works of nature, pro\'idence, and grace, he ascribes them, one by one, to that mercy which endureth f or ever. O happy, thrice happy objects of it ! What was in the heart of the Father of mercies towards you from everlasting, will be so to everlasting. His sure mercies are yours. His compassions towards you fail not. WTiatever you want for your successful walk he has promised to give you. Be not discouraged then. He will supply all your wants, not for your sakes, but for his mercies' sake. Are you sensible of your unworthiness ? That's well. Mercy is for such. It can THE WALK OF FAITH. 229 have no glory, but from such as you. Trust it, and be assured you will find that it endureth for ever and ever. If a doubt should arise in your mind — It is true, mercy in God cannot faU, but the exercise of it towards me may fail : I may so walk as to deprive myself of all claim and title to it. The Psalmist has given a direct answer to this ill- grounded suspicion. He says. The mercy of the Lord is from everlasting to everlasting Upon them that fear him. This is their character : they fear their God. Once there was no fear of God before their eyes ; but now they know him to be their Father. The Spirit of adoption has given them joy and peace in believing it. Hence a holy filial fear rules in their hearts, and influences their walk. While it operates thus, and, as obedient children, they fear to ofiend their loving Father, and desire to please him in all things, what ground ha\'e they to suspect that his mercy towards them should fail > But may they not cease to fear him, and then he will cease to be merciful to them ? No ; blessed be God ! He has made ample provision in this case : " I will put my fear," says he, " into their hearts, ana they shall not depart from me." This fear is one of the fruits of the Spirit which he produces in all the children of God : and they have it from him as a covenant blessing, which is full security for its continuance. It is one of the graces provided for them in Jesus by the Father's immutable love. " I will give them," says he, " one heart, and one way, that they may fear me for ever." The Holy Spirit is the guardian of this never-failing fear. It is his office to put it, and then to keep it, in their hearts. He has the whole charge of it ; and therefore he has promised to abide with them for ever, that they may fear the Lord all the days of their lives. How exactly suited is this scripture to the case of the tempted Christian ! What a full provision is there made in it for his safety and peace ! God has mercy for him, and plenteous redemption — mercy reaching from everlasting to everlasting — always kind to the miserable. Mercy and misery are related as sin and salvation. Tiiere is not any thing, which a sinner can want, but mercy has a supply for him — a promised, a covenant, a never-failing supply. It is a Father's mercy, which wiU never leave his children, and the same mercy will not suffer them to leave him. His mind is fixed upon showing them mercy for ever and ever : and therefore he gives them his Spirit to abide with them, and to dwell in them. He abides with them, and they hve : he dwells in them, and they walk in the fear of God. And by the supply of the Spirit they go on till they finish their course %vith joy. By meditating upon this scripture the believer is set at liberty. Though his faith staggered a little, yet the trial of it has done him good. He has learned a useful lesson, and gained much experience by it. His reflections upon what has passed in his mind are such as these : Oh how foohsh was I to forget the atonement and righteousness of my dearest Immanuel, in whom alone I have pardon and acceptance ! How base was I, and ungrateful ! I was tempted to expect that in myself which I can have only in him. Vile legal creature that I am ! I abhor myself for behaving so ill to my best friend. What good can I have, but what I first receive from him ? I agree with the apostle, that in me, that is in my flesh, dwelleth no good thing. I am a very sink of sin and of all uncleanness. I deserve mercy no more than the devil does : and yet I was looking out for some good quality in myself, on ac- count of which God might be merciful to me : whereas I am now satisfied he has no mercy but in Jesus. AU his mercies are covenant mercies ; given from mere grace, and given to miserable sinners — not to make them self-admirers, but to humble them — not to lead them to think that they can bring God in debt to them for his own gifts, or for the right use of them, which is a fresh gift — but he gives all to the praise of the glory of his grace. He delighteth in mercy ; and my case required mercy. It was such as his mercy could get all the honour of relieving. Therefore I ought in the hour of temptation to have trusted in his mercy, to have hoped in his mercy in time of trouble, and to have loved him for Lis mercy in time of misery. Here should my faith have directed its eye, and not to any good which I have done, or can do. I should have remembered, how 230 THE WALK OF FAITH. it was with the election of grace, and with the vessels of mercy. God has one way of dealing with them all. Not by works of righteousness which they have done, but according to his mercy he saveth them, freely, fully, eternally. All is from his own good will from first to last. Every motive, which incUnes him to do good to any sinner, is not excited by what the sinner does or is, but arises from himself. And when he bestows any good, it never is deserred, but is entirely an act of sovereign grace, flowing from the Father's love, out of the Son's fulness, by the influence of the Holy Spirit; and is given and continued to magnify and exalt the mercy of the eternal Three. Oh how did I dishonour the divine perfections by giving way to legal hopes, and by supposing that the divine will would be governed by my more or less deservings ? Where should I be, if I had my deservings ? God forgive me. I see mine error. I am humbled for it, and I repent with shame and sorrow. I hope my past misconduct will j)rove a blessing to me : for it has certainly taught me to trust less to myself, ami moie to the word of God ; to depend less upon my own doings, and more upon free grace promises. To the word which cannot be broken, I would trust in time of need. Whoever trusts in it shall never be confounded. This I know to be true by happy experience. 1 will therefore read, and hear, and study it night and day. By means of it the Lord wrought a great dehverance for me. My feet were almost gone, my treadings had well nigh shpped ; but he sent out his word and saved me. I read and believed, that the Father was not reconciled to me for the goodness of my walk, but that reconciliation was planned in the great covenant before all worlds, and was carried into execution by the life and death of Immanuel ; it was his pecvdiar, his glorious, his incommuijicable work ; it was his sole prerogative to make jieace by the blood of his cross. Oh that I may be enabled to maintain it, the next time my faith is tried, and to put honour and glory upon the divine record concerning it ! I read and believed, that the Father does not love me upon account of my walk, but for his mercy's sake. His mercy was towards me from everlasting. He loved me in his Son — chose me — accepted me in the beloved — and all his dealings with me, since he called me by his grace, have come from the tender mercies of a covenant God and Father. I would not henceforth have one doubt of his being reconciled to me, and of his loving me perfectly in Jesus. My faith herein has been confirmed by my late trials. I have learned by experience to rely upon what God has spoken, for preserving his peace in my conscience, and his love in my heart. Depending on his faithful word, and mighty arm, I would walk with him this day for the strengthening and increasing of those graces. This is the desire and prayer of my soul. O Father of mercies, hear me for Jesus' sake ! I acknowledge my sinfulness and unworthiness, even in my closc'it walk with thee. I am less than the least of thy mercies ; yea, deser\-ing the heaviest of thy vengeance. It is of the Lord's mercy, that it has not fallen upon me long ago ; and I trust in his word, that it will never fall upon me. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of thine heritage ? Thou re- tainest not thine anger against them for ever ; because thou dehghtest in mercy. Glory be to thee for thine unspeakable mercies : for thou hast given me faith in the atonement of Jesus, by whom I have peace with thee, my reconciled God, and by whom I have experienced thy great love to me. On thee, O my God, is stUl my hope. I look up to thee, the giver of those graces, for strength to maintain them in my daily walk. I do believe in the sacrifice and righteousness of Im- manuel ; Lord, help mine unbehef ! I find it hard to preserve in my practice, what I believe to be true in doctrine ; and therefore on thy present help I must continually depend. Lord, strengthen me mightily by thy Spirit in the inner man against temptations. I am daily and hourly called upon to exercise my faith ; and when thy grace does not hold me up, I fall. The fiery darts of Satan easily inflame me, when they are thrown at my legal hopes, false dependencies, or self-righteous tempers. My shield, which should quench them, is ready to drop out of mine hand. I should' fall a prey to the enemy and the fire would con- sume me, if thy mercy was not over me for good. O my God and Father, strengthen my faith against the wiles and assaults of Saian. and against tlie THE WALK OF FAITH. 231 workings of mine own unbelief. When these trials come, keep me sensible of my weakness, and dependent on thy promised strength, that I may meet them strong in the Lord and in the power of thy might. Oh let every trial teach me more oi thy peace in my conscience, and more of thy love in my heart, that I may keep on in a steady course, walking humlily with my God. This is the work of thy good Spirit. I cannot preserve, nor improve his graces, unless he be every mo- ment present with me. He is the giver, the continuer, the increaser of them all. O God the Holy Ghost, I therefore beseech thee to water thy graces every mo- ment. Lest any hurt them, keep them, keep them night and day. Never leave me, nor forsake me ; but what thou hast graciously begun, that mightily carry on, in my soul. Temptations are strong, and I am weak ; stand by me in the hour of need. And if my faith be tried with fiery temptations, let it come out of them hke gold out of the fire. O thou almighty Spirit, confirm by trials, im- prove by ex])erience, my trust in thy promised help. Let me go on from faith to faith. Keep up the confidence of my rejoicing in my reconciled God and lov- ing Father, that I may walk humbly with him in sweet communion and holy fellowship in the way everlasting. Grant me these mercies, gracious Father, for thy dear Son's sake, by the influence of the eternal Spirit, three persons in one Jehovah, to whom be equal praise for ever and ever. Amen. CHAPTER V. The believer orders his steps according to the word, walking with a free heart in the king's highway of obedience. Meditate, O my soul, upon the wonders which divine love hath wrought for thee and for thy salvation. Review the many, many mercies of thy past life ; and consider, that thou art called upon to walk tliis day with thy God. What a privilege is this ! He is thy God, and thou art his adopted Son. Oh what a high honour has he conferred upon thee! He has taken thee into the most noble family, yea, into the divine household of faith. He has pennitted thee to walk with him as thy Father. He has appointed the way, promised to be with thee in it, and every moment and at every step to be doing thee good. There can be no happiness superior to this on earth. Prize it ; for it is inestimable. Enjoy it ; for it is heaven begun. Walking with God by faith is present enjoyment of him, and will infaUibly bring thee to the end of thy journey, to full and everlasting enjoyment. Hold fast, then, the confidence of thy rejoicing. What thou hast been taught by the Holy Spirit, depend upon him for confirming and establishing. He has enabled thee to see the glory of the finished salvation of Jesus, and to beheve the divine record concerning it. Thou hast renounced every thing for the par- don of thy sins, but the blood-shedding of the Lamb, and every thing for ac- ceptance, but the Lord our righteousness. Thy faith herein has been tried, and the trial ended well. Thy temptations were manifold and violent, but they have done thee good. They have showed thee the necessity ot depending upon the perfect work of the God-man — of rejoicing wholly in Christ Jesus, and of having no confidence in the flesh. They have a.Uo been the means of convincing thee that thou standest by faith. Be not high-minded then, but fear. And let thy fear of thyself lead thee to trust more in God. Rely on his faithful arm to main- tain and to carry on his own work in thy soul. Remember he has promised it. Thy sufliciency is of God, and he has engaged to give thee grace sufficient for thee. He has undertaken, as a Father, to supply all thy wants, to deliver thee from all miseries, and to withhold from thee no manner of thing that is good. Thy salvation is safe. It rests upon a sure foundation, as sure as the covenant of the day and the covenant of the night. They succeed each other by the will of their Creator, and have not been out of course, not one single moment. The 232 THE WALK OF I'AITH. ordinances of clay and night are regular and certain. So certain is thy salvation by the same unerring will. While the belief of this niles in thy conscience and in thy heart, thou wilt be able to resist temptations. None of them will over- come thee, unless they separate between thee and thy God. Nay they will work for thy good, if guilty fears do not wrest the shield of faith out of thine hand. O beg of God to keep thee and thy faith in the hour of trial, that thou mayest experience his faithfulness to his word. If thou put honour upon it, ac- cording to thy faith so shall it be done unto thee. Give it credit, and thy steps will be ordered aright. Thou wilt walk in love this day, as God hath loved thee. He will be thy portion, and the way in which he is to be enjoyed will be thy delight. Set out then in this faith, with peace in thy conscience, and love in thy heart — trusting to thy God and Father. Look up to him, for strength to maintain and to increase these graces, and hope to receive it from his faithifulness. Now he has put a new song in thy mouth, even praise unto thy God, go on thy way believing and rejoicing. Jesus is thine with all his fulness. And he has pro- mised thee a constant supply of the Spirit, that thou mayest have grace for grace to enable thee to walk humbly with thy God. Mind then, thy walk is to be ordered according to his revealed \vill, and in his appointed way of obedience to it ; for all rational creatures are bound to obey God. As soon as he makes known his will to them, it becomes their indispen- sable duty. His will is one, like himself, unchangeably the same, yesterday, to- day, and for ever : for when revealed by the sovereign Creator, it becomes to mankind a law, which altereth not. Jt binds angels and men every moment, in every point and circumstance. And its obligation will never cease. For all his commandments are sure ; they stand fast for ever and ever. What he has com- manded is as fixed as the sun before him. It shall be estabhshed for ever as the moon, and as a faithful wtness in heaven. It pleased the sovereign Creator to enforce this holy, just, and good law by projier sanctions. Out of his mere grace he has promised life to obedience, which man engaged to perform : and he threatened death to disobedience, to which penalty man submitted. Thereby this law became a covenant of works. The promise was to him, who should continue obedient in aU things : for Moses describeth the righteousness which is of the law, that the man who fulfiUeth those things shall live by them. But if he does not fulfil them perfectly, without one failing, he then comes under the penalty, which God had threatened to disobe- dience— " Cursed is he who continueth not in all things that are written in the book of the law to do them." This curse draws after it all the pains and penal- ties of the broken law in earth and in hell. Under this law of works Adam was placed, and under it all his descendants are born. He and they are bound to keep the law in their own persons, if they would receive the promise, or liable to sutler the penalty, if they transgress. Adam broke the law of works, and we all in him : for in him all have sinned. We were all in his loins when he fell, and forfeited in his attainder. By the offence of that one, judgment came upon all men to condemnation. Tlie righte- ous judge passed the sentence, and decreed, that by the law of works no flesh living should be saved : for he has proved, in his word, both Jews and Gentiles to be under the law, and under sin, which is the transgression of it ; whereby every mouth is stopped, and all the world is become guilty before God : therefore by the deeds of the law, there shall no flesh be justified in his sight. In the law of works there was no provision made for a surety ; but it did not absolutely exclude one : therefore it left room for the covenant of grace, in which a provision was made in the person of Jesus Christ for securing the dirine honour of this holy law. He undertook to stand up in man's place and stead, to magnify the precepts of the law in his hfe, and to glorify the penalties of the law in his death, that not one jot or tittle of it might fail till all was fulfilled : and as he was God over all, blessed for ever, his hfe and death put everlasting honoiu- upon the divine law. His obedience was of inestimable value, and his sufferings were infinitely sufficient to take away sin. Christ is now the end of the THE WALK OF FAITH. 233 law for rigliteousness. He answered the end of the law for his people by obeying and sufFenng for them : and every one of them can now plead by faith a perfect fulfilling of all the precepts, a perfect suttering of all the penalties in the person of their divine surety. God the Father is faithful and just to his word and en- gagements with his Son : he has made known his will in the immutable record of grace, " that v/hosoever believeth in Jesus should not perisli, but should have everlasting life." How can he perish ? Jesus died for him. He shall hve with God in everlasting hfe : because Jesus lived for him. And this is the declared will of the Father concerning all that beheve in his only-begotten Son. Remember then, O my soul, that thou art not under the law, but under grace. Thou art saved from the law, under the form of a covenant of works. Thou art not bound to keep its precepts, in order to have life for thy obedience, nor yet to suffer its penalties for thy disobedience. Thy surety undertook to act and suffer for thee. He was to answer the law in its commands and demands to every jot and tittle. And he did. Whatever it required, whatever it threatened, was per- fectly fulfilled in the person of thy God and Savnour • and he has absolutely dis- charged thee from it, as a law of works. Thou art to have nothing to do with it in that ^^ew ; nay, he has forbidden thee to keep it, in hopes that thou mayest live thereby. The irreversible decree entered in the records of heaven has enacted By THE WORKS OF THE LAW SHALL NO FLESH BE JUSTIFIED. ThoU art now to look upon the law in the matter of justifying and giving life, as a woman looks upon her dead husband. She is freed from the marriage contract with him, and may now give her heart and hand to another : so art thou freed from the bond of the legal covenant. Thou art become dead to the law by the body of Christ, who has espoused and betrothed thee to himself, that, serving him in newness of spirit and not in the oldness of the letter, thou mayest bring forth fruit unto God. This is thy high privilege. Thy first husband is dead : happy for thee, thou art lawfully married to another — thy husband is thy maker ; Je- hovah of hosts is his name. The word made flesh has paid all thy debts, suffered thy punishment, wrought out a perfect righteousness, and won a crown of per- fect glory for thee. Oh what a di\dne honour has he put upon thee ! Thou art now one with Immanuel in a bond of everlasting love. He has given himself to thee, with all he has and aU he is ; and it is thy happiness now, not to be thine own, but the Lord's — not to follow thine own wU, but his. The law of thy Lord is liberty. As taught by his Spirit, and performed by faith, it is perfect freedom. Whilst thou walkest with him with obedience to it, and leanest on thy beloved every step, thou wilt find deliverance from all spiritual tyranny and bond- age, and wilt enjoy the light of his countenance, and the love of his heart. When the Son has thus made thee free, thou art free indeed — free now thy heart is set at liberty to run with Jesus in the way of his commandments. In this view, O my soul, thou canst look with dehght at the most holy law. Attend to it closely, and study it carefuUy. In order to obey, as a Christian, these following considerations should be well understood and digested : because under the influence of them every step of thy walk is to be ordered. Oh pray then for the spirit of wisdom to teach thee practically, First, that thy walk with God in the way of obedience is not to fulfil the law as a covenant of works. Thou art not required to do this. Thou canst not do it. Immanuel, thy divine surety, took it upon himself. Because it was impossible for thee, a fallen creature, to keep the law, so as to be justified by it, he there- fore came in person to fulfil it. He honoured its precepts by his infinite obe- dience. He magnified its penalties by his inestimable sacrifice. And this is thy justifying righteousness. Through faith in the life and death of the God-man, thou art not only freed from guilt and condemnation, from curse and hell, but art also entitled to life and glory. The law is now on thy side, and is be- come thy friend. It acquits thee. It justifies thee. It will give thee the reward promised to obedience. The law in the hand of thy Saviour has nothing but blessings to bestow upon thee. Thou art to receive it at his mouth, and to obey him : but not from any legal hopes of heaven, or from any slavish fears of hell ; for then thou wouldst come imder the covenant of works again. Whereas thou art not under the law, but under grace; mind thy privilege, and pray for gracf 234 THE WALK OF FAITH. to live up to it. Thou art not under the law, bound to keep it perfectly in thine own person, or, in case of failing, condemned by it, and under its fearful curse ; but thou art under grace, a state of grace, through faith in the obedience and sufferings of thy blessed surety, and under the power of grace, sweetly in- clining thee to love, and mightily enabling thee to keep the law of the Lord thy God. Live thus by grace, and sin shall not have dominion over thee. Under the reign of grace, the tyrant .sin is always dethroned. Obey under grace, as freely and fully saved by faith in Jesus, and this will make thy walk easy and evangelical : thou wilt go on with a free spirit, and wilt dehght thyself in the ways of God, walking with him, 2. By faith, and not by sight. This is the great spring of all gospel obe- dience. Faith has an universal efficacy: for thus it is WTitten — " Without faith it is impossible to please God." He is not pleased with the thing done, but with the principle on which it is done. He looks at the heart. Hearing the word, or saying prayers, or giving alms, or doing any thing commanded, are not plea.sing in themselves ; but they must be performed upon a right motive, and to a right end. And both these come from faith. The apostle mentions the motive which had influenced every step of his Christian course : " We walk by faith, and not by sight " — we judge of our state by what God says of it, and we order our walk accordingly. We give credit to his witness of our being pardoned and justified freely by grace through faith ; and we depend for the truth of this not on what we see, but on what we believe. We trust not on our good frames, or warm feelings, or sensible comforts, or to any of the genuine fruits and effects of faith, but we trust what God says simply, as his record : and therefore we walk in a constant dei)endence on the truth of God in his word, and upon the faithfulness of God to his word. Some promised grace we stand in need of at every step ; and we rely upon his word, which cannot be broken, and upon his faithfulness, which cannot fail. Thus we go on, and we find the promise made good, according to our faith. Such \\ as the apostle's walk. And is thine directed by the same motive ? Search, O niy soul, and examine upon what principle thou goest to duty. Is it in the obedience of faith ? Dost thou take no step without the warrant of the word of (Jod ? Dost thou give full credit to what God says in it of thy state, as a justified person ? And does this appear from thy dependence upon his faithful- ness to make good every thing promised to them who are in that state : Blessed art thou of the Lord, if thou art walking by this faith. Oh praise his holy name, who has thus highly favoured thee, and ascribe to him all the glor)'. So will thy end be right, as well as thy motive. True faith takes no honour to itself. It is an emptying, humbling grace. Its spring-head is in covenant love, and it is given from distinguishing favour and sovereign mercy. It has no foundation, when given, but the word of God : nothing to rest on, but the divine truth : no support, but the divine power : and no growth but from the dinne influence. What, then, does it leave a man to glory in ? Whoever has it, has it all from God ; and while he is in his right mind, lixing by it, he will be disposed to give God all the glory of it : even for common mercies, as well as spiritual, he wiU live by the faith of the Son of God. Whether he eats or drinks, or whatever he does, he does all in the name of the Lord Jesus, giving thanks to God and the Father by him. And thus will he go on sweetly and happily, obeying, not from slarish fears or legal hopes, but 3. From holy love, ^\hich is the fruit and consequence of walking by faith. Faith worketh love, and then worketh by love. The faith of the gospel, as a grace of the Spirit, worketh chiefly by love to God, and to man for God's sake : for the gospel discovers the way of salvation, contrived by the eternal Three, fulfilled in the life and death of Immanuel, and applied to the sinner's heart by the eternal Spirit. Whoever is enabled to believe the gospel, will see him- self an object of the covenant love of the blessed Trinity, and will therefore love Father, Son, and Spirit : for we love him, says the apostle, because he first loved us. And faith in his love to us will make us that we shall neither be barren nor unfruitful. I^ove is very active. Obeying from love is very sweet. How active, how sweet is obedience, when the love of God is shed abroad in the heart THE WALK OF FAITH. 235 by the Holy Ghost, who is given unto us ! He is an almighty agent. He over- comes the power of legal, unbelieving workings, and puts a new spring to duty into the heart. He manifests the love of God in Christ, his free distinguishing love, the e.xceeding riches of it, and the numerous blessings flowing from it through time and eternity. In the sense of these mercies he e.xcites gratitude, and puts it upon acting. This grace has a wonderful influence. " What return shall I make unto the Lord " is the devout breathing of the grateful heart. While the love of Christ constraineth it, all the affections follow him, and the soul delights itself in his ways. Then none of his commandments will be grievous. Nay, his yoke itself becomes easy, and his burden hght : O triumphant love ! How active, how sweet did he find it, who cried out — " I can do all things, I can suffer all things, I am more than conqueror, through him that loveth me." And is not this, O my soul, thy happy case ? Oh prize thy privilege, and adorn it in thy love. Walk in love with thy reconciled God, and out of love to him perform all duties, and bear all crosses. Remember, thou art not required to obey, in order to be saved for thine obedience, but thou art already saved ; and therefore, out of gratitude to thy dearest Saviour, thou art bound to love him and to obey him. Thou canst not love his person, and yet hate his ^vill. " If ye love me," says he, " keep my commandments " — give this proof of it, keep in my way, doing my commandments. But whatever ye do, let it come from the heart. Obey me ; but see it be with a wiUing mind, and with a free spirit. When all springs from love, then my service will be perfect freedom. I would have you to do my will, but without fear ; not for life, but from life ; not that ye may live, but because ye live. Do it as sons, and not as sla\-es : the slave abideth not in the house for ever, but the son abideth for ever. In this free spirit of adoption serve me, as sons of God, heirs of God, and joint heirs with me. Stand fast therefore in the liberty wherewith I have made you free, and be not entangled again with the yoke of bondage. To obey from life, and salvation received and enjoyed, is sweet liberty. To obey, as the condition of life and salvation, is bitter slavery : it is an intolerable yoke, because it is not jjossible any fallen man should so keep the law as to live thereby. But the behever, freed from this condition by Christ's keeping the law for him, is in hberty ; he is saved from the penalty annexed to the trans- gression ; he is entitled to the life promised to obedience, and thereby he is deli- vered from legal hopes, and from guilty fears. In this faith he walks on delight- fully in the ways of obedience : for he is reconciled to the law through the grace that is in Christ Jesus : he loves it. Oh what love, says he, have I unto thy law ! because now I find it, according to promise, written upon my heart. And this is a 4. Motive to gospel obedience. The new covenant nms thus : " I will put," says God, " my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people : and they shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord : for they shall all know me from the least of them to tlie greatest of them." The heart is by nature as hard as adamant. It is enmity itself against the holy law. But the Lord here engages to take away the stony heart, and to give a heart of flesh, upon which he will write the ten commandments ; not in tables of stone, but in the fleshly tables of the heart. The Spirit of the living God will teach all his children to know their Father ; he will manifest to them their adojition ; he will reveal to them their Father's love in Jtsus; and he will make their hearts happy in the enjoyment of it. Then the holy fmits of this love will appear towards man. It will work sweetly in benevolence, and eftectuallv in beneficence. The love of God will open the contracted heart, enlarge the selfish, warm the cold, and bring liberahty out of the covetous. When the Holy Spirit teaches brotherly love, he overcomes all opposition to it. He says to his disciples, " Be ye kind one lO another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." And he makes them kind to one another : they show it by every good word and work. Thus by manifesting to them the Father reconciled in Jesus, and by enabling them to love man for his sake, he writes upon their hearts the two great connnandments, on which hang all the law 23(5 THE WALK OF FAITH. and the prophets. The love of God, says the apostle to the Romans, is shed abroad in our hearts by the Holy Ghost ; and to the Thessalonians, Ye your- selves are taught of God to love one another. Thus he engages the affections oi the soul to the holy law, and inclines the inner man to love obedience. It ceaseth to be a yoke and a burden. How easy is it to do what one loves 1 If 5-ou dearly love any person, what a pleasure is it to serve him ! What will not love put you upon doing or suffering to obliLfe him ! Let love nile in the heart to God and to man, his law will then become delightful, and obedience to it will be pleasant- nes-:. The soul will run, yea, inspired by love, it \vill mount up with wings as eagles, in the way of God's commandments. Happy are the people that are in such a case ! And is it not, O my soul, in some measure thine r Hast thou not been taught to love God and his ways ? Since thou hast been acquainted with him as thy loving Father in Jesus, has not thy faith been working by love to him, and to his ^vill, and to his whole household and family? Remember this is promised. All the children of God are to be taught to know and to love their heavenly Father. This is the very tenor of the covenant of grace, which the almighty Spirit has undertaken to fulfil. And he cannot fail in his office. It is his crown and glory to make good his covenant engagements. Oh trust him then, and put honour upon his faithfulness. He has promised to guide thee with his counsel, and to strengthen thee with his might in the way of obedience to thy reconciled God. "What is within thee, or without thee, to oppose thy walking in love with him, he will inchne thee to resist, and he will enable thee to overcome. Oh what mayst thou not expect from such a divine friend, who is to abide with thee on purpose to keep thy heart right with God ? \Miat can he not do, what will he not do, for thee ? Such as is the love of the Father and of the Son, such is the love of the Holy Ghost, the same free, perfect, everlasting love. Read his promises of it. Medi- tate on them. Pray to him for increasing faith to mi-^c with them; that, he dwelling in the temple of thy heart, thou mayst have fellowship there ^\^th the Father and with the Son. Whatever in thee is pardoned through the Son's atonement, pray the Holy Spirit to subdue, that it may not interrupt communion with thy God. And whatever grace is to be received out of the fiilness of Jesus in order to keep up and to promote that communion, intreat the Holy Spirit to give it thee with growing strength. But pray in faith, nothing wavering. So shall the love of God rule in thy heart. And then thou shall be like the sun, when it goeth forth in its might, shining clearer and clearer to the perfect day. Oh may thy course be like his, as free, as regular, as communicative of good, that thy daily petition may be answered, and that the will of thy Father may be done in earth, as it is done in heaven. When all these things concur, what can be wanting to make the way of obe- dience easy and pleasant ? It is not now a hard burden, impossible to be borne. The Spirit of life which is in Christ Jesus, hath made it easy. He has reconciled the believer to the law ; for he shows it to him in his surety, magnified anu made honourable — magnified infinitely in his life — made everlastingly honour- able in his death : so that the Father can get the fullest glory to every divine perfection, even to his justice, by saving sinners through faith in the righteous- ness of his Son : he can be just, and yet the justifier of the imgodly. The be- liever, i)ersuaded of this, is reconciled to God. Being no longer under the law as a covenant of works, but under grace, he loves the law, and walks with God in sweet oliedience to it. He sets out, and goes on every step, in faith — trusting to the acceptance of his person, and of his services in the beloved. He does not work now in order to be saved ; but he works because he is saved. And he ascribes all he does to the praise of the glory of free grace. He works from gratitude, and the faith of God's elect always does. It never fails to show itself by love. The Holy Spirit wins the heart by revealing to it the love of God, and thereby draws out the affections after him. When the commandment comes, " My son, give me thy heart ;" the son is ready, " Lord, take it, and seal it thine for ever." And whatever inbred enmity may remain against giving it to the Lord, the Holy Spirit has undertaken to subdue it. It is his office to take away the stony heart, and to create a heart of flesh, soft and willing to receive the im- THE WALK OF FAITH. 237 pression of this grace. With the same finger which once wrote the holy law upon tables of stone, it is now written upon the fleshly tables of the heart. And then the love of God and the love of man are clearly taught, and effectually enforced. What a change does this make in obedience ! Hard things are now done with ease. Rough ways are made smooth. Painful things become delightful. The labour of love is sweet labour, because the heart is in it. The feet run, the hands work, all the faculties are ready to exert themselves, when love commands. O my God, let it be thus with me. Thou hast given me an earnest desire to walk with thee in thy ways ; guide me in them by thine almighty Spirit. Let him abide with me. Holy Father, as the Spirit of adoption, that I may always serve thee as thy reconciled child, not under the law, but under grace. I would gladly walk with thee every step by faith, and that faith working by love to thee and to my whole will. O God, give me grace sufficient for thy holy walk. Let thy faithful promise be daily fulfilled : write thy law still plainer in mine inward parts, and let it be more fairly copied out in my life. I want to love thee more, as thou knowest. O my God, keep my heart sensible of the e.xceeding riches of thy love to me, and let the growing sense of this increase mine to thee. In the strength of thy good Spirit enable me to overcome inward and outward opposi- tion to my walking with thee in love. Let him strengthen me mightily in the inner man for every labour of love. From him cometh power to embrace and to cleave with full purpose of heart unto the ways of God — to love what he loves — and to hate what he hates, O thou blessed Spirit of the Father and of the Son, make me willing, keep me able to enjoy the Father's love in his Son ; and let it be a growing love, abounding yet more and more in knowledge, and in all sen- sible feeling, that I may run and not be weary, may be going on to the end, and not be faint. Even so let it be done unto thy ser\'ant, according to thy word, wherein thou hast caused me to put my trust. Let me have fellowship with the Father in his love, through the salvation of his Son, by thine influence upon my heart, now, henceforth, and for ever. Amen. CHAPTER VI. TTie walk of the believer in the way of duty. It is very hard to go on in a straight course, and for any length of time. Tlie hindrances are many. To understand the nature and obligations of duty, to enter upon it with right motives, to perform it in a proper temper, to go through it without backwardness or weariness, not by constraint, but willingly, and to find the true end of doing it answered ; these are great difficulties, but they will be removed in some measure out of the believer's walk, if he attend to what was said before of obedience in general, and if he be enabled to bring it into practice. It cannot be too often repeated, that the trae believer is not under the law as a covenant of works — bound to keep the precept for life, or liable to the penalty of death. He is not under the law in this respect, but under grace. He is one with Christ, who kept the precept, and suffered the penalty for him, as his surety, and in his stead. He has put in his plea, and taken the benefit of Christ's sure- tyship. His plea has been admitted ; and therefore he is in a state of perfect acceptance. He stands in the liberty wherewith Christ hath made him free. Grace reigns in him, and over him, and renders his obedience perfect freedom. He obeys ; but it is all in faith. He works ; but it is from a sense of the Father's love to him in his Son. Gratitude taught by the Holy Spirit influence* his heart and life. His heart has the love of God written upon it, and his life manifests it. He serves God with a thankful mind, and without fear, and cheer- fully does all the good he can to man fir God's sake. The believer will never get on in the way of duty, unless he learns to obey upon these gospel principles. He will stand in need of their assistance at every step : for he will meet with constant oppiiwtion to them. The flesh will not 238 THE WALK OF FAITH. come under grace. The carnal mind is always legal. The old man of air, knows nothing but working for life, and will not submit to anv other way. Our sinful nature is altogether for the covenant of works : Jews, Turks, heathens, and no- minal Christians, are aU upon one plan : they expect God will be merciful to them for their doings. And the children of God are exercised with this self- riglitcous spirit, more or less, all their days. Is it not, O my soul, thy grief and burthen ? Art thou not daily plagued with it in thy duties ? And thojgh thy principles be very evangelical, yet they too often fail thee in practice. Oh beg of God then, earnestly and often, that thou mayst be cast into the mould of the gospel, q^iite evangelized in thy mind, and mayst perform all duties upon such motives as he himself requires and approves. Duty is a debt ov/ing to God — due from the creature to the Creator. The obligation to it arises from the absolute dependence of the one upon the other: and it consists in acknowledging this in the appointed way by a perfect and continual service of every faculty — the creature being entirely subject to the will of the Creator, and living in a never-failing conformity to it : for the will of God doth bind all men on eai'th, and angels and glorified spirits in heaven. It is an unchangeable law, obliging for ever all creatures to obedience, not only on account of the matter contained in it, but also with respect to the sovereign au- thority of the almighty lawgiver. And this obligation ('hrist in the gospel has not in the least dissolved, but on aU occasions has confirmed and strengthened. How decisive are these words ! " Think not that I am come to destroy the law and the prophets ; I am not come to destroy, but to fulfil :" to fulfil the law in mine own person, as the surety for my people, and to put the love of it into their hearts, and to engage them and to enable them to practise it in their lives ; though not for the same end for which I fulfilled it. Duty is always one and the same — a debt alwaj's due to God. But the debt of obedience being withheld, and the death of suffering lieing incurred, the be- liever is taught to plead his discharge for suffering under Christ, and his fulfilling of obedience in the righteousness of Christ. With this faith he has a delightful prospect of duty. God is now at peace with him. God loves him in his Son. It is his high privilege to enjoy the sense of those distinguishing favours. For this end he is admitted to walk with his God. What an honour is this ! Ha\ing received the adoption of sons, he is blessed with his Father's love, and is taken into near fellowship with him. What a happiness is this ? " Son, all that I have is thine : it is freely given to thee in Jesus, and thou art now called upon to enjoy me and mine in thy holy walk." Here duty becomes his priulege. It is exalted and s])iritualized into a gospel grace. He is bound to it, but it is by the cords of love. The pleasing bonds of gratitude tie his heart to obedience, to a free, holy, evangelical obedience. He obeys, not as a slave, but as a son— not for fear, but because Clirist has set him at liberty — not that God may accept, pardon, and justify him, but because God has done all for him, and will do all in him — not that he may have heaven for his obedience, but because heaven is reserved for him, and he for it. He therefore looks at duty, as greatly refined by the gospel. Every act of it, done in faith, is an act of fellowship with the Father and with the Son ; and by the grace of the Spii-it every act brings the Father's love through the Son's salvation into experience. He has communion with his God in all he does. This ennobles duty. It is hereby raised to a divine honour : for it is hereby made, to them who are in Christ, the highest privilege they can have on this side of heaven. When the Holy Spirit writes the law ujion the heart, he then teaches this obedience of faith. He does not abolish duty, but he enforces it upon right mo- tives, and directs it to a right end. Tlie same duties remain in the gospel, but not upon the same obligation. Law duties, as conditions of life, cannot be fulfilled. The judge himself has decreed that by the works of the law there shall no flesh be justified in his sight : therefore the law as a covenant of works does rot enter into the believer's obedience. He obeys, because he is freed from this covenant — liot freed from doing the same duties which this covenant required, but freed from doing them upon law motives, neither expecting the promised life on account of keeping the precepts, nor fearing the threatened penalty on account of not THE WALK OF FAITH. keeping them. It is his privilege to obey, because he is saved. He works from a free spirit, and with a thankful heart. He does all his duties in faith. He is spiritual in them, acting upon the endearing motive of God's love to him in Christ, as it has been revealed to his heart by the Holy Spirit. He hopes for the ac- ceptance of them only through the intercession of Christ : and, after he has done them ever so well, he desires grace from Christ, to return him all his glory. Thus in every duty he aims at fellowship mth God in Christ through the Spirit, and seeks to present an odour of a sweet smell, a sacrifice acceptable, well- pleasing to God. Whatever thou art required to do, remember, O my soul, that thou art under grace, and it is thy privilege to do it in faith. View the two tables in the hand of thy Saviour, and receive the ten commandments from his moulli. Happy for thee, Jesus is thy lawgiver. His spirit wiU gospelize thine obedience. He will bring thine heart into it. He will set thee in the chariot of love, and thou shalt ride on prosperously. He wiU oil the wheels of duty, and they shall rtm easy and pleasant. Thou shalt be carried sweetly through duty, thy Beloved being present and conversing with thee in it : yea thy faith, working by love to him, will render fellowship with God, in all thou doest, the joy of thy heart and the glory of thy life. Oh beg of thy divine Teacher thus to spiritualize thine obedience ! From him only canst thou learn the two great commandments, which are the sum and sub- stance of the will of thy God. In the first, his nature is revealed, and then his worship. He is the Lord thy God, Jehovah thy Alehim. Jehovah means the self- existent Godhead, and Alehim, the persons in covenant. Father, Son, and Spirit, partakers of the same self-e.\istence, and divine glory, without any differ- ence or inequality. Tliere can be no true religion without the true object of worship ; and he cannot be worshipped unless he be known : therefore it is an indispensable duty to know the Lord God. But how shall fallen man attain to this knowledge ? He lost it by sin, and he cannot, by any reasoning faculty or power of his own, recover it. It is a matter of fact, that no man did ever by searching find out God ; and attested by infallible authority, that the world by its wisdom knew not God. There is no true description of the Godhead but what is revealed in scripture ; and it is altogether from the teaching of the Holy Spirit that any one savingly understands what is revealed. He, the Spirit of wisdom and revelation, opens the eyes of the mind, sets the object before them, and gives a clear idea of it. He takes of the things of God, rnd shows them to his disciples. He does not lead them into abstracted reasonings about the divine nature, or what the absolute Godhead is ; but his lessons are useful and practical. He teaches the knowledge of the persons in Jehovah as they are related to sinners in the covenant of grace. Tlirough him the Father is made known : " Ye have received the Spirit of adoption, by which we cry, Abba, Father," Rom. viii. 15. Through him the Son is beheved in : for no man can say, that Jesus is the Lord, but by the Holy Ghost. He discovers the Father's love in the Son with its rich graces and abundant blessings, as it is written : " We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God." He makes known the Giver, and the gifts ; and he is received for that very purpose. He shines into the heart to give the light of the knowledge of the glory of God in the person of Jesus Christ. And this is saving acquaintance with the Father and with the Son ; for hereby the understanding is restored to the image of God, and the new man is renewed in knowledge after the image of him that created him. Oh what a mercy is this ! What can call for greater praise ? And this mercy, O my sou], is thine. Unspeakably gracious has the Lord been to thee. He has given thee the knowledge of himself. His image is upon thine understanding. His light is shining upon it. Certainly, it is as great an act as when he first commanded the light to shine out of darkness : for hereby I beheve in him, I know him to be my Father. Oh precious name ! The love of his heart, and it is infinite ; the blessings of his love, and they are numberless ; he has called me to enjoy, freely, of mere grace, of his own sovereign good will — called me to the adoption of sons, to the noblest dignity, yea to everlasting honour, to be a THE WALK OF FAITH. son of the most high God — God is my Father — my new birth is from him — that which is born of the Spirit is spirit, and has fellowship with the Father of spirits. Behold what manner of love this is ! No parent ever loved or can love a child as my Father w hich is in heaven loves me. And I desire in the sense of this to love him, to cleave to lum with full purpose of heart, and gratefully to devote all I have and am to his 8er\'iee and to his glory. O thou divine Revealer of this love, enlighten mine understanding and inlluence my affections, that I may grow m the knowledge of my Father in Jesus ! for In him the Father only is to be known. He- is his Father, as our covenant head, and therefore ours in him. God is not a Father to any, but in Christ. The name Father respects Christ, as the first-begotten, and then all his seed. He is the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, and depends for its adoption on the Father of their Lord Je.sus Christ. lie undertook to be made man, to live, and to die for the many sons whom he was to bring to glory : and in consequence of his undertakings it pleased the Father to lay up all fulness of grac for them in the God-man, their covenant head. And it pleases the Spirit to wtness of this fulness, and to en- able believers to receive out of it grace for grace. Thus he reveals Immanuel to them. They know him, and are one \vith him. He is their Lord and their God, and by faith they live in him and upon him. Trusting to his atonement and righteousness, they have peace wth their reconciled Father, and they enjoy his love shed abroad in their hearts by the Holy Ghost. Waiting in the appointed ways, they grow in the knowledge of the wonderful person God-Jesus. They see more of the divine glory of his salvation work, and by depending on it daily they enjoy more of the things which accompany salvation. Thrice happy are they whose acquaintance with Jesus is thus increasing. Their happiness has a boundless subject. They may study on, and they will find in him new worlds of dehghts to all eternity. O ye highly favoured ! read and adore the wonders al- ready wrought for you ; among which these are not the least : " We know that the Son of God is come, and hath given us an understanding to know him that is true ; and we are in him that is true, e\ en in his Son Jesus Christ, who is the true God and eternal life." Blessed knowledge ! they have an understanding given them, and they are savingly acquainted with the Father and with the Son by the teachmg of the Holy Ghost. Jehovah is their Aleliim. Thus they learn the first part of their duty, which leads them to the Second ; namely, to love the persons in the Godhead, because they stand in this most endearing relation to them. They love the Father, who is their Father in Jesus. They have not only heard of and believed in, but have also enjoyed, his precious love. It has been shed abroad in their hearts by the Holy Ghost, who has overcome all resistance to his love ; yea, has made enmity itself )ield to it. Having purified the conscience by faith, he then purifies the heart : he pours into it a sense of that love which gave his coequal Son for them, and all the blessings in earth and in heaven with him. lliereby he draws out the aflfections in holy desires to be more united to the Father of mercies. It is the property of love to desire to be united to the beloved object. Tlie Holy Spirit has discovered the object, and has given the desire ; and he fulfils all the desires of his own creating. He teaches all the children of God to know their Father, and to ex- perience his love to them in his Son ; and then they cannot but love him. He creates the new heart for this very purpose, and makes it sensible that the Father's love is all received through the Son ; and therefore the Father and the Son are beloved with an undivided aflection. The Son is his office-name. It should never be heard without putting us in mind of the wonderful love of our God in his undertakings. He covenanted to be made flesh. What a miracle of love is that ! He engaged with his Father to be the surety for his people, to do their work, to sufl^er their punishment; and then God and man, one Christ for ever, was to have all fulness of covenant blessings to give his people. The Father has no love, the Spirit bestows no grace, but what comes through Christ. A believer is therefore taught in every thing he does to have fellowship with Christ. His safety, his happiness, his hopes of happiness to-day and for ever, are blessings to be received out of Immanuel'a THE WALK or FAITH. 241 fulness : for he is the head over all things to the church, which is his body, the fulness of him that filleth all in all : and while the member is receiving life and sense and happiness from the fulness of the head, he will have fresh motives to love his divine Saviour. What can fix his affections, if gratitude to Jesus can- not? He has every thing in him that can win the heart. He has beauty to en- gage love, blessings to increase love, glories to increase love to him for ever- more. He is beauty without a rival. Whatever is charming in any earthly object is but a ray from him, and should lead to him ; it is but a beam to point out the matchless graces of Immanuel. And so is the lovehness of heavenly objects : saints and angels have nothing beautiful but what the love of Jesus has put upon them. He is the Lord and Giver of all their glory. How glorious then must he be ! He is mine, says the believer, and my property in him makes him indeed glorious in mine eyes. Once I saw no beauty in him, that I should desire him ; but now he is my beloved and my friend. I can see every thing truly lovely in my Lord and my God. Whatever else courts my heart, appears to be but a shadow : the substance is my Jesus. He endears himself daily to me by his numberless favours. I am always receiving out of his fulness some blessing, which makes him the centre of my happiness. Every look of faitli discovers in him some new excellency, and brings from him some fresh kindness, and thereby engages my heart still more to its precious Saviour. And when I look forward to the glory to be revealed, when I shall see my dearest Jesus face to face, and shall be like him, and shall enjoy him, and in him all the blessings cf the eternal Three for ever, oh ! this is too big for present thought ; yet it con- strains me to give up my whole soul to this heavenly lover. Glorify him daily in me, thou faithful witness for Jesus, and give me continual reason to love thee with the same undivided affection wherewith thou hast enabled me to love the Fatlier and the Son. The Holy Spirit is Jehovah, a person in the self-existent Godhead, eqtial with the Father in every attribute. His office-name is Spirit ; the idea is taken from air, such as we breathe, to denote his being the breather or inspirer of spiritual life. Every thing done by him in this character tends to holiness, and therefore he is called the Holy Spirit. His office in the covenant, as well as his coequality with the Father and the Son, entitle him to equal worship, and to equal love : for he undertook to carry into execution the purposes of the Father's love in Jesus. Their fulfilment depends entirely upon his grace. The Son has been incarnate ; he has brought in everlasting righteousness, and made the atone- ment of sin : the Father is satisfied with his finished work, and has demonstrated his acceptance of it : the God-man is now upon the throne of glory, with all power in heaven and earth. To this the Holy Spirit bears witness, it is his divine office to apply the salvation of Jesus, and to make it effectual. He does all in the heirs of promise. The Fattier gave them to the Son ; the Son redeemed them ; but they are in the common mass of corruption, dead in trespasses and sms, till the Spirit of life enter into them. They feel not their guilt nor their danger till he convince them. They are quite ignorant of God and of the things of God till he make them wise unto salvation. They cannot believe in Jesus till the Spirit of faith enable them. They cannot rejoice in the Father's love till the Comforter makes them sensible of it. They are without strength until they be strengthened with might by the Sjiirit in the inner man. They cannot go in their Christian course but by a constant supply of the Spirit. They cannot hold out to the end but from his abiding with them for ever. So that he is the Lord and giver of hfe. He begins the good work, and he confirms it, until the day of Jesus Christ. Every motion of spiritual life is from him ; and all those whom he makes alive, he makes sensible of the debt which they owe him. He mani- fests his love to them, and thereby he engages their love to him. They expe- rience how great the love of the Spirit is. They are sensible of their obligations to him, and desire to be thankful for ihcm. Thus their afl'cctions return to the proper object of love and worshiji. 'Jlu y l oct lw daily lln- blessings of the Fa- ther's love, through faith in the Sun's .-al\alii)ii, by ihc applyiiig jjowor of tlie HolySi)irit; and liereby they are reroin-iiial to ll\e liist and great coiimiand- TOCut : it is become the delight of ll-.eii s. uls to lo\-e the Lord God. 242 THE WALK OF FAITH. Here consider, O my eoul, whether thou art acting upon the principle of gra- titude to the good God. If thou art, then his yoke will be easy and his burden light. Thou mlt not go to duty in bondage, hoping to gain his love by the de- sert of what thou doest, or fearing to be beaten with many stripes for not doing it well. Thy God, whom thou servest, is thy most loving friend and tenderest father. He loved thee in Jesus freely by grace, not by works done by thee, or to be done. Immanuel is thy Saviour : his love to thee is made up of miru.kii. No understanding of angels or of glorified spirits can conceive how great it is : for it passeth knowledge. Nevertheless, the Holy Spirit has rep ealed it unto thee. He lc\ es thee, as the Father and the Son do, with the same divine affec- tion. Thy debt is equal ; thy grr; r ide should be the same to the blessed Tri- nity. In the sense of ihine infinite obligations, thou art called upon to walk in the way of duty. Love to the person ■'vhom thou art to ser\ e will make service pleasant. And thou dost love thy God. He has given hiuself with every co- venant blessing to bo thine ; and these blessings are to be enjoyed in thy walk with him. With this faith look :X duty. It is the expression of gratitude to thy dearest friend, and it is the way to enjoy his dii-ine friendship. He requires it out of love to thee, and would have thee to do it out of love to him. Oh how e.valted his duty, when communion with God is carried on by ic ! He v. ould have thee keep close to him, in order to maintain a sense of his gracious presence in thy heart, and so to walk v\'ith him as to have his love to thee confirmed at every step ; and therefore thou sliouidst seek to preserve a constant nearness and holy fellowship with him in every thing thou doest. This is the wiU of thy God. May it be thine, O my soul ! Study this glorious way of gospel duty. I'ray to be taught it better, and to go on in it more spiritually every day. Bring it into all thy affairs. In thy calling, as well as in the means of grace ; in temporal, as well as in heavenly matters ; set the Lord always before thee ; and so live and act in every thing as to keep up communion with thy God and Father in Jesus, by the grace of the Holy Spirit. When God is thus become the dear object of thy happy heart, then every way wherein his love is to be enjoyed wiU become delightful. The time, the place, the means of meeting with him, will be greatly desired and much longed for. Thy heart cannot but be where thy treasure is. Thou wilt want no spur to duty, no whip to drive thee to ordinances. It will be enough that the Lord is there. As when he said to David, Seek ye my face ; his heart replied. Thy face, Lord, will I seek. His heart said it. His affections were set upon God, and he was ready to seek wherever God was to be found. No hunted hart ever panted more after the water-brooks than his soul did after God. His hope in doing any thing was to have God's gracious presence with him. And his happiness in it was to have communion with God. This is gospel duty. And what a glo- rious privilege is it ! Oh that it may be my happy experience thus to meet God in aU his ways, and to enjoy him in my daily walk. That thou mayst grow in this divine fellowship, consider, O my soul, some of the duties of the first table, and learn to practise them upon gospel principles. The first and chief is pr.wer, which consists in keeping up daily converse with thy God upon all occasions. This is the breathing of the new-born soul. It wants to draw the air of hea^•en, and to live in its own proper element. There is a way opened for it unto the throne of glory, and the children of God may ajJiiroach it with boldness ; for it is a throne of grace, and he that sitteth upon it loves to hear and to answer their jietitions. He is their Father. " I go, says Jesus, to my Father and to your Father ; my Father himself loveth you : ask what ye will of him in my name he will do it." This is the beloved object of prayer — a reconciled Father in Jesus — whose heart is full of tenderness to the complaints and miseries of his family — his promises are the declarations of his pure love — a dependence upon his ful- filhng them does honour to his truth and faithfulness, and always brings down the blessing. The Holy Spirit abides with the children of God to teach them thus to pray in faith. He helps their infirmities in prayer, strengthens their graces, and bestows on them their comforts. He enables them to come with boldness, and have access with confidence. Whatever their Father ha^ freely promised to give them in Jesus, they can ask in faith, nothing wavering ; for THE WALK OF FAITH. •243 they know his promises cannot fail : they find them daily fulfilled, whereby their holy familiarity with their Father increases. He draws nearer to them, and they draw nearer to him. This their mutual intercourse may be interrupted, but it cannot be entirely broken off. God is always disposed to hear, although the believer be not always able to pray rejoicing. It is still his privilege, although he may not find any great delight in it; but if he continue to make constant use of his privilege, his delight will return, and God will fulfil to him the gracious promise — I will make them joyful in my house of prayer. Thus the child of God learns to love prayer, yea, to pray without ceasing. He lives under his Father's eye, and in a dependence on his Father's care for him night and day. And he has hereby as true and lasting fellowship with the things of God in his soul as he has with the things of this world in his body. Oh what an exalted pri\'ilege is this ! How highly is prayer hereby ennobled ! It is not a law duty to an absolute God ; but a gracious intercourse with a cove- nant God : not practised that he may love us, but because he loves us ; not to make us his children, but because we are his children. It should be performed always in this faith. If there be infirmities in it, such as wandering, coldness, or the like, we are to remember that we are not heard for the goodness of our prayers, nor answered for the fen'ency of them. That which makes our persons accepted, obtains acceptance for our serWces also. We, and all we do, are only accepted in the beloved : " For through Jesus Christ we have an access by one Spirit unto the Father," Ephes. ii. 18; our access is through Jesus Christ. Trusting to his finished salvation, we enter into the presence of the Father, and, guided by the Holy Spirit, we pray in faith. Whatever we ask in the Son's name, we know that we have the petitions which we desired of him. This spiritualizes prayer, and puts glory upon it, because there is heavenly fellowship with God in it, with the Father through the Son, by the one Spirit. These are some of the privileges of Christian prayer. Thou goest, O my soul, to meet thy God in it — to converse with thy Father — to call on him for the ful- filling of his promises made in Jesus — to wait on him for his answers — and to give him his glory. Oh what blessed seasons hast thou enjoyed in this com- munion with thy God ! How has he manifested his nearness to thee, and bounty towards thee ! Hast thou not found his heart open, his ears open, and his hands open, to grant thee the request of thy lips ? And when thou hast not found such sweet fellowship with thy God in prayer, yet thy dependence on his faithful word has been e.vercised and improved. Thou hast left thy petitions with thy friend and advocate, trusting to that most glorious description of him in Rev. viii. 3, 4 : " And another angel came and stood at the altar, having a golden censer ; and there was given unto him much incense, that he should oflfer it with the prayers of all saints upon the golden altar, which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand." O thou great Angel of the covenant, thus present my prayers ! They are nothing worth, but as perfmned with thy divine odours. Let them ever ascend before God out of thy hand with the smoke of the incense of thy sacrifice and intercession. Blessed Spirit of prayer, increase my faith, that I may trust more to a prayer-hearing God and Father, who is always ready ■ to grant every good thing promised to his children in Christ Jesus. Amen. Praise and prayer go together. The prayer of faith will afford continual matter for praise. The one is a dependence on God for every promised blessing ; the other is the acknowledgement of his having bestowed it. Innocent man had his heart in this sweet work. It was his happiness. Every breath in paradise was praise. The redeemed man has more reason. His obligations are far greater than Adam was under to his God — raised from his fall — saved from the guilt and misery of it — chosen and called to this salvation by mere grace— through faith a partaker of it — an heir of God, and a joint-heir with Christ. Oh what motives are these, to continual thankfulness ! And these motives are effectual when the Holy Spirit discovers the things that are freely given to us of God. He makes us sensible of them and thankful for them ; for he preserves in the soul a blessed poverty of spirit, an humble, abiding sense of wants and unworthiness ; and thus he lays a sure foundation for thankfulness . Every blessing is then re- K 2 244 THE WALK OF FAITH. ceived with a — Why me ? what am I, and what is my Father' s house, that God should deal thus bountifully with me ? 1 must refer it all to the praise of the glory of his own grace. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed me with all spiritual blessings in heavenly things in Christ. All these blessings flow from the Father's love in his Son ; and the Holy Spirit has discovered to me that boundless ocean of love, and has often refreshed me with i j hfe-giving streams. He hd.< made known to me the good pleasure of the Father's will, which he had purposed in himself, to choose me by his dis- tiiiguishing grace to be one of his children ; and through faith in Jesus Christ I read my aJoption, and take possession of the inheritance of children. Mine ex- perience of these blessings cannot be que.stioned, while I am receiving out of the fulness of Jesus grace foi grace. Oh how great is my debt ! It is equal to the eternal Three : so should my gratitude be. It is very meet, right, and my boundtn duty that I should, at all times and in all places, give thanks unto thee, O Lord, holy Father, almighty, everlasting God ; therefore with angels and arch- angels, and with all the company of heaven, I laud and magnify thy glorious name, evennore praising thee, and saying, Holy, Hoi)-, Holy, Lord, God of hosts : heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Amen. May such as this, O my soul, be thy daily tribute of thanks ! Consider what thou owest to thy God ; how great are his favours, how many, how endless ; and bestowed on the most unworthy. Review his goodness in giving thee being, and in preserving it. Remember from how many dangers and pains he has delivered thee : what health and creature-comforts he has vouchsafed of his mere bounty; and what a monument of his long suffering thou art. Oh what a miracle that one like thee should be out of hell ! Then put to the account spiritual favours, what blessing thoti hast received from the Father's love in Jesus ; what blessings thou art entitled to in him, not only in time, but also in eternity. Cast up the mighty sum, and say. How much it is. Canst thou tell the numbers thereof ? No. It is beyond the power of the greatest arithmetician. If thou couldst write a figure upon every atom in the creation, thou wouldst want a new world whereon to sum up the vast account ; for thy mercies reach to the heaven of heavens, and they are also everlasting. Then consider to whom thou art thus indebted. Is it not to a justly offended God, who might have glorified all his perfections in punishing thee for thy sins ? Whereas in wonderful grace he has chosen and called thee to the adoption of sons. He is tity Father. This is the spring of all thy mercies. In love he gave his Son to finish thy salvation. And his spirit has brought thee to believe in it, and to enjoy it. This is the soiure of all thy praise. The object of thanksgiving is thy covenant God, who is related to thee, in such a bond of love as will bring thee under eternal obligations. Thou art therefore in all thy praise to remember thy relation to Father, Son, and Spi- rit, thy debt to them for that most blessed relation, thy growing, ever-growing debt. Praise will pay none of it. Tlie saints in glory do but acknowledge it. While they are praising more, the sum is increasing. O my soul ! beg of thy God to give thee grace, that thine acknowledgments may be in some measure Uke theirs. They are crying Holy, Holy, Holy, Lord God, giving glorj' for the Fa- ther's love in Jesus, and for their experience of it by the eternsil Spirit. May tliis ■subject ])e thine, more spiritual, more holy every day, till it be what theirs is, per- fect and without intermission. Since it is thy privilege, O my soul, to pray to thy covenant God, and to praise him for covenant mercies, then thou wilt highly prize the Holy Scriptures, because without them thou canst not know what to pray for, nor what is indeed a mercy. Thy faith has nothing to stand upon but the word of God, and nothing to praise him for but mercies therein promised and by believing received. Oh how dear, then, should his word be to thee ! how greatly studied, how diligently heard ! that by it thou mayest grow in every grace, which is needful for thy holy walk with God. It is the appointed means by which the Holy Spirit acts. It is his great instrument in beginning and carrying on spiritual life. He opens the understanding to know the scriptures ; he inchnes the will and the affections to receive them in the love of the truth, and he influences the whole man to submit THE WALK OF FAITH. 245 to live under tlie obedience of faith. Wliatever strength, victory, comfort, or blessing of any kind he bestows, it comes by obeying the truth through the Spirit : so that thou canst not go on in thy walk with God but by constant and believing use of the scriptures. They should be thy study night and day, heard and read carefully, mixed with faith, treasured up in thy memory, received into thy heart, and brought into thy life, and all by the teaching of the Holy Ghost, in order to thine enjoyment of the promised blessings of the Father's love through the Son's salvation. ITius the word wiU be the means of thy maintaining fel- lowship with the blessed Trinity. By mixing faith with it thou wilt be con- stantly receiving from them covenant mercies ; and so thou wilt go forward. Thy steps will be ordered aright according to the word, and thy way will be prosperous. Consider then, O my soul, whether thou art making this use of the scriptures. Dost thou find the means of thy growth in divine knowledge, in faith and love ? Do they really promote thy communion with God, and on that account are they daily more thy study and thy delight Never think of hearing or reading them without praying for the teaching of the Holy Spirit, that they may be the means of keeping up fellowship with thy Father in Jesus. For this end they were re- vealed; and if this end be not answered, they profit thee nothing. Make it then thy constant practice — before hearing, to pray for a spiritual appetite, that, as new born babes desire milk, so thou mayst liunger and thirst for the good word of life — in hearing, beg of God that thou mayst feed upon the word and digest it, and thine inward man may bo nourished up in the words of faith, and of good doctrine — after hearing, pray for a sanctified memory to treasure up for use what thou hast learnt, that, as occasion shall serve, it may be realized and brought into practice, thy life and conversation being cast into the mould of the word. With the same dependence on thy divine Teacher, read, as well as hear, the scriptures. Meditate on them. Converse about them, expecting to find them able to make thee wise unto salvation through faith, which is in Christ Jesus, and, as thy faith in him increases, able to bring in richer experience of thy Father's love in him. How sweet is prayer, how delightful is praise, how blessed is hearing and read- ing the word, when these are the means of meeting and conversing with God ! His presence puts the highest honour upon them, and exalts duty into a royal privilege : for he is present as a Father with his children. Oh what a dignity ia> it to have God for our Father ! What a happiness to have free fellowship vidth him in this dearest relation ! In thy daily hearing and reading his word, ob- serve, O my soul, what is spoken of this holy fellowship ; and seek to maintain it, and to improve it in every appointed way, particularly in keeping the command of thy dying friend — Do this in remembrance of me. When his disciples meet together for this pur- pose, then place the whole dependence of thy heart upon thy crucified Saviour. Considering the infinite and everlasting efficacy of the sacrifice of his body and soul to take away sin, draw near in faith to feast upon it, for his flesh is meat in- deed, and his blood is drink indeed. Look well to the end of the institution. It was not only to remind thee of, but also to convey to thee, all the blessings of that one offering, which perfects for ever. It was to teach thee that thy spiritual life, and every grace and comfort of it, are as dependent upon Christ crucified as the life of thy body is upon the meat and drink of this world. Thy life comes from his death. Thy life is nourished by feeding upon Christ thy passover, who was sacrificed for thee. He intended by the bread to point out unto thee his body, and by the wine, his blood — by eating and drinking them, thy taking and living upon him — by thy bodily support received from them, the nourish- ment of thy soul by eating his flesh and drinking his blood. He would have thee to look through the signs to the things sanctified. Thou art not to rest in the outward act, but to rest in the promise in the word of God. Thy faith is not to be exercised about the Lord's Supper as a duty ; but it is to be exercised upon his word ; and what he has therein promised to make it, that thou art to expect in taking it. He appointed it to be the means of communicating with him, and of thy enjoying feUowship with him in his sufferings. It is a spi- 246 THE WALK OF FAITH. ritual believing act, in which thou art in\ ited to partake of the paschal lamb. It is the Lord's passover, and will certainly answer every purpose for which he instituted it. He appointed it to be the means of safety from the destroyer, of deliverance from bondage, of free and full forgiveness of all sins, of a happy passage through the Red Sea, and of the everlasting possession of the (iromised inheritance. For these gracious purposes the Father's love gave his Son to be a lamb slain, and then a lamb feasted on : and the Holy Spirit makes it a feast indeed. It is to the believing receiver, spiritually, whatever the passover was to the Jews on their coming out of Egypt. It is a communion with the blessed Trinity ; with the Father for providing such a banquet of love : v.-ith the Son for giving himself to be a lamb slain, and to be a spiritual repast to his ])eople in earth and in heaven ; with the Holy Spirit for rendering the bread which is broken the communion of the body of Christ, and the cup of blessing the com- munion of the blood of Christ : communion signifies union with — the behever united to Christ — one with Christ — a member in his body — lives in him, and on him, has communications of life, nourishment, strength, comfort, &c. as the mem- bers have from their union with the head. He has a real inward fellowship with Jesus in his cross and passion, in his resurrection and ascension, in his in- tercession and sitting at the right hand of the Majesty on high. He commu- nicates now with Jesus in all the blessings of his Father's love, and will com- municate with him in all his Father's glory. Oh what a privilege is the Lord's Supper when it is thus the means of communion with the Son, and with his Fa- ther through the Spirit ! What an honour is it to be admitted to a feast insti- tuted by the Lamb of God, and for the enjoyment of the love of God ! What a blessing is it to sit down now to the mairiage supper of the Lamb, and to partake by faith of its spiritual realities and dehghts ! There is nothing beyond this upon earth ; and it has sometimes been to the belie\'ing receiver a foretaste of heaven. Yes, blessed be God, it has been, even to thee, O my soul, unworthy as thou art of one crumb from the Master's table, a feast of fat things, of wines kept, even of fat things full of marrow, of wines kept, and well refined. And when thou hast not been so highly feasted, yet thou hast enjoyed solid communion. Partaking of the bread and wine according to the Lord's institution, and depending on the Lord's promise, thou hast been fed and nourished at his table. The virtue of the Spirit has been put forth in thy heart, and thou hast as tmly by faith eaten the flesh and drunk the blood of the Son of man, as thou didst eat the bread and drink the wine. It was, strictly speaking, a communion .- being united to Christ, thou wast a partaker of Christ, and hadst fellowship with him in his life and death. Oh pray for more of this. Beg of the Holy Spirit to increase thy com- munion with Jesus, that thou mayst Uve more in him and on him, and thereby enjoy more of the love of thy heavenly Father. Plead his promise, and ex- pect the fulfilling of it : " He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. As the liring Father hath sent me, and I live by the Father, so he that eateth me, even he shall hve by me," John vi. 56, 57. ' Viewing the duties of the first table in this light, how exalted are they and spiritual ! What a glory does it put upon them that the believer has fellowship with the eternal Three, and in prayer, and praise, in hearing and reading the word ; and at the Lord's Supper, he enjoys their covenant mercies, partaking of them now as really by faith, as ever he will by sense in heaven ? The law written and engraven in stone was glorious ; but the law thus written upon his heart excelleth in glory. The two first tables of stone were broken ; the other two are lost ; but no time shall deface the writing of the Holy Spirit. Tlie new heart, turned in love to God, shall keep his impression for ever. Faith should rest securely upon this ; because he has undertaken to abide for ever with his own people, that the purposes of the Father's love, and the blessings of the Son's salvation, may be always enjoyed by them. In remembrance of this great truth they keep the Lord's-day. They rest on it from labour, declaring thereby their behef of the rest which the eternal Three have provided in Jesus — a rest in their souls — given without their labour and pains — secured to them by covenant — kept for them by almighty power— a sabbath remaining for the people of God, into whicli THE WALK OF FAITH. 24? tliey shall as certainly enter, as Jesus, their forerunner, is entered. Sabbath sig- nifies a day of rest. It was set apart in memory of God's finishing the works of the first creation : and is observed now in memory of his finishing the works of the new creation. The end for which the world was made will be answered soon ; and then it, and all the works therein, shall be burnt up, and the place of them found no more : but the glorious work of the God-man shall endure for ever. In honour of this greatest work of God, we keep the Lord's-day. It is his Sabbath — a day eternally famous for his finishing the work of salvation, and entering into his l est. " And we who have believed, says the apostle, do enter into rest." We do enter into it now by faith, and we share with him in his Sabbath. Tlie atonement which he made, the righteousness which he wrought out, the victory which he obtained, the works which he perfected for ever, and the glory which he now inherits, we enjoy at present by believing, and enter upon the possession of them. According to our faith, such is our rest. He that believes, without doubt or wavering, in the finished salvation of Jesus, he will have the peace of God ruling in his conscience ; he wiU experience the perfect love of God to him, which will make him rest in his love to God ; and then he will delight himself in the ways of God. This is the Christian sabbath. It consists in resting upon Jesus, and in depending upon his having finished the works of redemption, and then in hving upon them for our souls as much as we do upon the works of creation for our bodies. Sweet is the day of rest, spent in this holy employment ! Happy time ! set apart for spiritual intercourse with God, and consecrated for keeping up fellow- ship with him in his fatherly love in Jesus, and for receiving from him com- munications of his graces and blessings. Thrice happy day ! in which this fel- lowship is kept up, and these graces and blessings are enjoyed. By this hea- venly converse the inward man is renewed with growing strength : his faculties are enlarged ; and their happiness is increased : by which means he comes nearer to the spiritual rest of the heavenly sabbath. He calls it his dehght, holy of the Lord, honourable ; because the end of its institution is answered to him, and he has on it happy communion with his God. When he draws near to God in his appointed ways, he finds God in them, and experiences his loving kindness, which is better than life itself. Blessed is the man who is thus highly favoured. He enters within the vail into the holiest by the blood of Jesus, and finds a most loving Father upon a throne of grace. In every service on the Lord's day he seeks a more intimate acquaintance and more spiritual fellowship with him. His very heart is engaged in this work. His soul thirsteth, and his very flesh longeth to meet God, as he has met him in the sanctuary. Therein he has found communications of grace, which have rendered the ordinances delight- ful indeed. He rejoices in hopes of meeting God, and of drawing near to him in prayer; of praising him still more and more for his abundant mercies; of hearing the reviving sound of Gospel grace, and of everlasting love; and of receiving it, not as the word of man, but, as it is in truth, the word of God ; and of sitting down to the banquet of heaven in communion with Christ crucified, through him partaking of the Father's love by the Spirit's influence. Blessed is he of the munion with God in them, his blessedness is increasing. He is already in possession of the same things which his elder brethren are enjoying in heaven ; and he will become more heavenly-minded while he maintains daily fellowship with the eternal Three in their covenant offices and blessings. Consider, O my soul, that these privileges are thine. Look well to thine improvement of them. Remember, thou art already, by believing, entered into rest. Thy sabbath is begun — a day whose sun shall never set — whose glory shall shine brighter for evermore. May thine enjoyment of this rest, which is so glorious, be growing, until thou attain to the eternal sabliath. Oh, pray thy Lord to lift up the hght of his countenance upon thee, to vouchsafe thee more of the love of his heart and more of the bounty of his hand, more communion with him, and more communications from him, that thou mayst be growing up into Jesus in all things, and be ready, whenever he calls thte, to enter in with him into his perfect rest By keeping up constant com- 248 THE WALK OF FAITH. Thus the first table-duties are kept. By the teaching of the Holy Spirit thejr become Gospel privileges. W hen he makes us new creatures in Christ Jesus, then we take the Three in Jehovah to be our God. We know our Father in (Christ, believe in him, and love him. We will have no other gods but him. We give his honour to none, his name to none, our time and heart-service to none, but him. His love made known to us, engages our affections, and puts ns upon seeking fellowship with him in all aj)pointed ways. Yea, the more we know of his perfect love to us, the more we are disposed to love him, and to witness it in every thing we do. It becomes our study to walk before him in all well pleasing; for we find it our haijpiness. Whether we eat or drink, rise up, or lie down to rest, follow our worldly calling, or have any dealings with men, we endeavour to do all in faith. This makes the common things of life spiritual actions ; because in them we maintain intercourse with God. This is indeed the heavenly temper of the children of the Most High. They seek the jiresence and the blessings of their Father in Jesus in all they do. They are taught to hve in a simple dependence upon him. They acknowledge this dependence by looking up to him for every thing needful, and having received it by gi"ng him all his glory, then they are returned in heart and life to that God from whom they had departed by unbelief. Most blessed return ! For now the old sinful nature, with its affections and lusts, is pardoned, and thereby they have lost their dominion. They have no right to exercise tlieir tyranny any longer. The base, selfish tempers which rendered a man a plague to others, and often a burden to himself, are dethroned. The i)ar(ioning them is subduing them. These always go together. They kept the understanding in darkness; but now it is light in the Lord. They blir.ded the conscience, and made it insensible ; but now it has seen its guilt, and has found peace with God. The heart was engaged in their service; but now God lias set u]) his throne in it, and sweetly rules over the affections. Thus a free pardon brings a man into liberty. He ceases to be a slave to his selfish tem])er3. A full pardon brings him full victory over them; for then he has the blood of Jesus to cleanse him from all sin, and the Spirit of Jesus to subdue all sin. He is taken into the protection of Christ, and is his free-man. None shall make him a slave. The Spirit of Christ rules in him, and makes him willing to live under the reign of grace. He dwells and abides with hiai, to preserve in his heart the love of God, and to produce in it the proper fruits of that love towards men. Thus he brings the sinner to love the Duties of the second table, which our Lord has summed up in one sentence : " Thou shall love thy neighbour as thyself." This love was lost at the fall. Nothing is in mankind, by nature, but selfishness. He is a slave to divers lusts and pleasures, living in malice and en\'y, hateful and hating one another. Every age has felt this malady, and complained of it ; but no human means have been able to remedy it. Fine systems of ethics, and beautiful plans of natural religion, have been tried ; the aid of strong reasoning, assisted with the force of logic and metaphysics, has been called in, but all in vain. Selfish temjjers broke through their cobweb arguments, and sported with their imaginary bonds. Sometimes they polished the outside a little, and made a man a courtier: he looked, and smiled, and seemed to love; but they did not reach his heart. This is the prerogative of the Lord God. He only, who made us creatures, can make us new creatures. And until we are new born of God, we have every thing in us opposite to brotherly love. But when we are born of the Spint, then we are taught of him to love one another. He teaches it, and he enforces it. His lessons are entirely practical. He not only informs the understanding, but also influences the affections. Having disposed and enabled the heart to love God, he evidences the power of this divine love by its genuine fruits towards men. These are inseparable from their cause. Di\'ine love is never without brotherly love ; for, so far as the love of God is felt, it produces losing temjiers : it opens and enlarges the heart, as the warm beams of the sun open and e.\pand the flowers. The agency which perfonns this is almighty. The Holy Spirit, having begotten the new nature, writes upon it the law of love. He keeps it willing to resist, and makes it able to o^'ercome, the selfish tempers of the old man. Tlie THE WALK OF FAITH. 249 apostle Peter has given us a deliglitful description of the manner of the divine proceeding herein, 1 Pet. i. 21, 22, 23. "Christ was manifest in those last times for you, who by him do beheve in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God : seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently ; being born again, not of corruptible seed, but of incorruptible, by the word of God, which hveth and abideth for ever." The Christians, to whom he writes, were partakers of the new birth : they were born again, not of corruptible seed, but of incorruptible. The Holy Spirit was the author of their regeneration. The word of truth was the means which he made use of : they obey the truth through the Spirit. By believing it they were begotten again to a lively faith and ho]ie in God. They e\'idenced their love to him by their unfeigned love of the brethren : they love him that begat, and loved those also that were begotten of him. From whence it appears, that the love of the brethren is not in the heart by nature, but is from the grace of the Holy Spirit. He gives a new heart, and he sheds abroad in it the love of God, which, by his influence, works mightily in opposing and oveieoming our selfish tempers, and in establishing the practice of second table- duties. These spring from divine love. The Holy Spirit joins them together, as the cause and the effect. He teaches no man to love God, without teaching him also to love the brethren. He rains and shines upon the tree of love : under his cultivation it thrives. He brings forth the sweet and loving tempers of the new man, and they bear fruit abundantly. And blessed fruit it is ; for God has ffreat glory from it, and men much good. Love thinketh, speaketh, and doeth no evil. Yea, it cannot be in the heart, without a desire to do good to all men, especially unto them that are of the household of faith — to do good to tlieir bodies and souls — to give honour to whom honour is due — to preserve their lives — their property — their chastity — their good name — to bear no false witness, but always to speak the truth of them — and to covet none of their blessings, either spiritual or temporal. This is morality — christian morality — for it is learned nowhere but in the school of Christ. What his Spirit teaches, he enables also to perform, which moral persuasion cannot. He gives a will and a power to put off the selfish tempers of the old man, and to put on the lo-^dng graces of the new man : these graces he presen-es by his almighty agency, and calls them into daily practice, through faith working by love — love to God from a sense of his infinite goodness — and love to man for God's sake. Thus the second table-duties, when done out of gratitude to God for his infinite mercies, help the believer on in his walk heavenwards, and are the means of maintaining constant fellowship with his God. Is this, O my soul, thy hajipy experience? Examine carefully. What are thy tempers ? What is thy practice, with respect to loving thy neighbour as thyself.' There is great complaint in the world of the want of brotherly love. And no wonder. It cannot be in them who are wholly lovers of themselves. But may not the same complaint be taken up of the household and family of faich.' Are not the children of the same Father deficient in brotherly love? Yes, they are. Too, too often they live below their privilege, and thereby bring great dishonour upon God, and give great offence to men. Be hum- bled, O my soul, for thine own failing. Remember, what reason thou hast to mourn for the infirmities of thy love — how barren it is in its proper fruits — how cold when it should be fervent — how polluted when it should be pure — how covetous when it should be hberal. Hast thou duly attended to the cause of this ? and does it grieve thee to thy heart ? Wouldst thou be saved from self-love, and increase in brotherly love, yet more and more ? Since this is thy case, meditate carefully upon what is promised, and pray earnestly for what is provided, for the subduing of those tempers which are enemies to brotherly love, and which, if not subdued, will hinder thee from enjoying the love of God in thy walk with him. First, Consider thy stale. Thou art a pardoned sinner, not under the law, but under grace — freely, fully saved from the guilt of all thy sins. There is none to condemn, God having justified thee. He sees thee in his Son, washed 250 THE WALK OF FAITH. in his blood, clothed in his righteousness ; and he embraces him and thee, the head and the members with the same aflection. Secondly, Consider what is promised to them who are in Christ. Sin shall not have dominion over them. Pardoned sin shall not rei^. It cannot; for it is dethroned. Thou art therefore free from its bondage. Stand fast in this liberty. Now the condemning power of sin is taken out of thy conscience, make, use of the grace provided in Jesus to deliver thine heart from the love of it, and thy conversation from the sla\'ish senice of it. And remember, this grace is al- mighty. Trust in it, and thou shalt be saved from the tyranny of every sin. Therefore, Thirdly, Read the great charter of grace, and mark to what glorious privileges thou art entitled. Being saved from the guilt of all sin, and having a promise of being saved from the dominion of aU sin, as the Lord's freeman, thou art by faith to claim thy birthright and to enjoy it. Since Christ has given thee liberty, to whom shouldst thou be a slave ? Put off therefore the old man with his lusts and deeds ; serve him no longer : it is a blessed part of redemption to be saved from his service. God be thanked, that he may be put otF, as a garment which you have done with, and wiU be put on no more. Away with it, it is filthy and abo- minable altogether. Yea, worse still : the plague is in it. Death and hell are in it: for the old man, .sinful nature, thus to be put off, is a body of sin; and selfish tempers are his members ; such as anger, wrath, malice, lies, in- ordinate affection, evil concupiscence, and covetousness, which is idolatry. These must be put off, or they will be always plotting and acting against bro- therly love. Therefore the new man, renewed in the spirit of his mind, op- poses them, and is mighty through God to mortify them. By the same power he puts on, as thv; elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering, forgiveness of injuries : even as Christ forgave him, so he forgives : and unto all these graces he puts on love, which is the complete binding of them together. What an amiable cha- racter is here of the new man ! He is created anew in Christ Jesus, that he may exercise every kind and benevolent temper to the brethren. He is renewed in his heart to the unfeigned love of them ; and is enabled to manifest it by every work and labour of love. And lest the vile tempers of the old man, still in being, although dethroned, should get dominion again, he is strengthened mightily by the Spirit in the inner man to crucify them day by day. Since this is hard work, consisting in continual and severe self-denial, no less than in cut- ting off right hand, and in plucking out right eye lusts, for thine encouragement to persevere, consider. Fourthly, that thou art in Christ — a member in his body — and in him thou hast perfect and eternal redemption from the old man of sin with his affections and lusts. The more this is beUeved, the more wll the fniits of it appear. Faith in the absolute and everlasting victory of thy glorified head will animate thee as one of his members to resist thy vanquished foes, knowing thou art a partaker of his victory, and in his strength and to his glory thou art fighting against them. In him thou hast already conquered. In him thou shalt be more than a con- queror. Reckon thyself, therefore, to be dead indeed unto sin, but alive unto God in Jesus Christ thy Lord. And depend on him for the power of his death, that he may put it forth in thee, and mortify sin, and for the power of his resiu"- rection to quicken thee to newness of life. 'Phy communion w\ih him in his death and resurrection will be in proportion to thy faith. If thou believest stead- fastly that thou art one with him, thou wilt find the effect of it in steadfast com- munion. Cleave then to him, as a branch to the vine. Planted together in the likeness of his death, thou wilt find virtue coming from him to crucify thy selfish tempers. Planted together in the hkeness of his resurrection, thou wilt find virtue coming from him to keep thee alive to God. To this fellowship with Jesus thou art called. Thou hast a right to communicate with hira in his life and death. And whilst thou art enjoying it by the faith of the Son of God, sin shall have no more dominion over thee than it has over him. This being thy glorious birth- right, O my soul, put honour upon it. Enjoy it in the peace of thy conscience, and in the love of thy heart. Read thy perfect redemption in Jesus from every THE WALK OF FAITH, 251 thing opposite to brotherly love, and improve this thy experience. As there is sufficient grace promised and pro\'ided for thee, see thou make use of it, and ma- nifest it openly in thy tempers and in thy walk ; for, consider. Fifthly, Thy God and Father calls upon thee to give glory to him for his love to thee by exercising love towards the brethren : and thou art bound to this by ten thousand ties. Has he loved thee freely ? dost thou know it ? and is the grateful sense of it upon thy heart ? How then can it be hid ? It cannot ; it will manifest itself, as light does. The Father has chosen thee in his Son, that he might communicate to thee of his goodness ; and he has made thee a child of hght, that thou mightst reflect the rays of his goodness upon others. Thou art to show forth the praises of him that hath called thee out of darkness into his marvellous light. He hath called thee out of the deadness and blindness of thy natural state, and hath enlightened thee with the light of life. How marvellous, that it should ever shine upon thee ! Marvellous indeed, that thou shouldst shine, as a light in the world ! Admire this grace. Let others admire it with thee by seeing the reahty, and by feeling the comfort of it. As the sun not only enUghtens, but also enlivens with his fruitful rays the face of the earth, and cheers every creature upon it, so let thy light shine before men. Give them clear proof of thy love to God by thy love to them : let them feel the blessed fruits of it, that they may see thy good works, and glorify thy Father who is in heaven. Love in thy heart will show itself: it will communicate its gracious rays, and the Father of lights will have the praise. This should be thine end, as it is his. He aims at his own glory in all his mercies : this aim should be thine also. Thy Father calls upon thee to do good to others, that he may be glorified thereby. Oh what a high calling is thine ! What an honour does God put upon thee ! Thou art to bring him glory from men— from his own children : for their bowels are to be re- freshed by thee — and from others, that, whereas they would speak against thee as an evil doer, they may, by thy good works, which they shall behold, glorify God in the day of visitation. Aim at this. Look at no motive to do good to men below the glory of God : and remember, thy doing it may be the means of his visiting them, as he visited thee, with his great salvation. Oh blessed fruit of brotherly love ! May it be the happy efl'ect of thy light shining before men ! May God be daily honoured by it, and the comfort, and, if it please him, the salvation, of his people be thereby promoted ! Yea, Lord, this is my prayer. My heart says, Amen. If thou findest it very difficult to live in the constant practice of brotherly love, meditate, O my soul, upon the Gospel motives for an increase of faith, and seek for the promised as.sistance to enable thee to love others as God hath loved thee. Above all, expect the effectual teaching of the Holy Ghost. He only can write this delightful law upon the heart — the fair impression of it is kept by his power — and the exercise of it in thy tempers and walk is the work of his grace. Oh pray then for a constant supply of the Spirit, that in all thy deahngs w ith man- kind it may appear thou hast been with Jesus. Set his most amiable hfe before their eyes. Give them reason to honour his beneficence, from thy copying it legibly after him. Let his love to thee be glorified from thy labour of love to them. Study to show forth his praises, and go about doing good, as he did. And hereby convince the world that Jesus Christ was the greatest moralist, and that his disciples come the nearest to the perfect pattern of their master : as a poet of our own observes — Talk they of morals ? O thou bleeding love ! Thou maker of new morals to mankind ! The grand morality is love ol'tliee. The love of Jesus teaches and enforces the love of the brethren. The spirit of Jesus writes it upon the heart, and makes it practical in the life. And thus the two tables are joined together : and love to him that begat, jrroduces love to them that are begotten of him. When the happy believer is walking in this love to his Father and to his family, then he will live in the observance of the duties which relate to himself; for he was taught them when he returned in his heart to God. And every step he walks with God is in the practice of them. 262 THE WALK OF FAITH. The first temptation was an offer of independence — " Ye shall be as Gods"— man was drawn away by it, and fell from his high estate. StiU this mother sin is fruitful in fallen man. In great mercy there is a pardon provided, and in the way of receiving the pardon, there is a remedy for it. The infinite wisdom of God so contrived the way of our recovery, that without Christ we can do nothing. His salvation undertaken and finished for us, his salvation applied to ns, the blessings of his salvation enjoyed by us in time and in eternity, are the free gifts of his free grace. He is the author. He is the finisher. He carries it on from first to last. All our sufficiency is of him. We cannot without him so much as think a good thought. Therefore his redeemed people are brought off from all trust in any other object, and are taught to place their whole dependence for salvation, and for every thing that accompanies it, upon the Lord Jesus Christ. To this end, the Holy Spirit, the great convincer of sin, had mr.de them ac- quainted with themselves. He had awakened them to a right knowledge of their state, of which they had not been sensible before ; and they found that they were fallen and apostate creatures. He showed them sin in its exceeding sinfulness, and they tasted some of the bitter fruits of it : they felt in what a dreadful con- dition their departure from God had left them — so ignorant that they could not by any human means attain to the least saving knowledge of God — so guilt)', that let them do all they could, still the conderanin