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SERMONS, 
 
 FREACHED 
 
 ON DIFFERENT OCCASIONS, 
 
 BY 
 
 ROBERT CHALMERS, 
 
 MINISTER OF THE GOSPEL 
 AT HADDINGTON. 
 
 The prophet that hath a dream, let him tell a dream ; and he 
 that hath my word, let him fpeak ray word faithfully : what 
 is the chaff to the wheat ? faith the Lord. — Jer. xxiii. 28. 
 
 I am not alhamed o'f the gofpel of Chrift : for it is the power of 
 God unto falvation, to every one that believetb. — Rom. i. 16, 
 Chrift is all, and in all.— Col iii. 11. 
 
 EDINBURGH : 
 
 PRINTED FOR THE AUTHOR, 
 
 3Y ADAM NEILL AND COMPANY. 
 
 £0L0 BY J. GUTHRIE, NICOLSOn's STREET, EDINBURGH-," 
 
 AND fiY A. NEILL, HADDII»GTON. 
 
 M,DCC,5CVHI. 
 
EXTERED IN STATIONERS HALL- 
 

 THE Writer of the following Sermons 
 felt no great inclination to appear in 
 print. To fay that he is deflitute of vanity, 
 would be to pretend, that he is better than 
 other men are, and that he is much better 
 than himfelf really is. But he can with truth 
 declare, that the principal motive which in- 
 duced him to fend forth this publication, 
 was a delire to gratify the wiflies of a num- 
 ber of his own congregation, — for the mem- 
 bers of which, he hopes, he fhall ever enter- 
 tain the greateft afFedtion and regard. That 
 the perufal of it may be conducive, through 
 the Divine bleffing, to their further edifica- 
 tion and comfort, and to the befl interefts of 
 others, into whofe hands it may come, is the 
 defire of his heart, and his prayer to God. 
 
 C O K 
 
^MJl 
 
CONTENTS. 
 
 Page 
 
 SERMON I. - I 
 
 Contempt of the Gofpel will be attended with 
 Perdition. 
 
 I Cor, i. i8. T^he preaching of the crofs is to them 
 that perijh foolifhnefs. 
 
 SERMON II. - 10 
 
 On the fame Subjed. 
 
 SERMON III. - 39 
 
 The Gofpel is a fpeclal Mean of Salvation to 
 fome. 
 
 I Cor. i. 18. But unto us ivhich arefaved^ it 
 
 is the power of God, 
 
 SERMON IV. . 57 
 
 On the fame Siibjedl. 
 
 SER- 
 
vi CONTENTS. 
 
 Pag& 
 
 SERMON V. . 76 
 
 Chrift is King of the Church hy his Father's 
 appointment. 
 
 Pfalm ii. 6. Tet have 1 fet my King upon my 
 holy hill of Zion, 
 
 SERMON VL . 105 
 
 Chrift is the Governor among the Nations. 
 
 Pfalm xxii. 28. He is Governor among the 
 
 nations. 
 
 SERMON VII. - 131 
 
 Chrift is the Medium of Communion between 
 Heaven and Earth. 
 
 Gen. xsviii. 12, 13. Behold, a ladder fet up- 
 
 on the earth J and the top of it reached to hea* 
 ven : and^ hehold, the angels of God afcefiding 
 and defcending on it. And, behold^ the Lord 
 fio od above it. 
 
 SERMON VIII. - 164 
 
 A good Work belongs to the Office of a Scrip- 
 ture-Bifhop. 
 
 X Tim. iii, i. If a man defire the ojffice of a 
 
 hifhopy he defireth a good work, 
 
 SER. 
 
C O N T & N T S. vii 
 
 Page 
 
 SERMON IX. - 213 
 
 Chriil, the Lamb of God, was provided for a 
 Burnt-ofFering, 
 
 Gen. xxii. 8. God will provide bimfelf a 
 
 lamb for a burnt-offering, 
 
 SERMON X. - 249 
 
 The Abufers of religious Privileges are in Dan- 
 ger of a fearfuJ Doom. 
 
 Matth. xi. 23. And thou, Capernaum, which art 
 exalted unto heaven, Jhalt be brought down to 
 hell, 
 
 SERMON XL - 281 
 
 With the Profeflbrs of Religion are many Sins 
 againft the Lord. 
 
 2 Chron. xxviii. 10. — *Are there not with you^ 
 even with you, Jim againft the Lord your God? 
 
 SERMON XIL 316 
 
 The fafeft Courfe in evil Days. 
 
 Pfalmlvii. 2. In the fi ado w of thy wings 
 
 will I make my refuge, until thefe calamities 
 be overpaft, 
 
 SERMON Xm. . 345 
 
 Jefus Chrift entered into Heaven by his own 
 Blood. 
 
 Heb. ix. 12. By his own blood, he entered 
 
 in once into the holy place* 
 
 6ER- 
 
viii CON 'l¥^N^^*r.S,>* 
 
 Page 
 
 SERMON XIV. - 375 
 
 Chrift obtained eternal Redemption for his 
 People. 
 
 Heb. ix. 12. —^-Having obtained eternal redemp- 
 ♦ tionfor us. 
 
 SERMON XV. - 417 
 
 A fuitablc Prayer for difeafed Souls. 
 
 Pfalm xli. 4. Lord, — heal my foul y for I have 
 Jlnned againfl thee. 
 
 SERMONSj 
 
SERMONS, ^c. 
 
 SERMON I. 
 
 CONTEMPT OF THE GOSPEL WILL BE" AT- 
 TENDED WITH PERDITION. 
 
 I CoR.i. l8. 
 
 '^he preaching of the crofs is to them that perijh 
 foolijhnefs, 
 
 ''X^ HOUGH the gofpel is the fame In itfelf unto 
 ^ all the hearers of it, yet it is not the fame in 
 the opinions of all, nor in the effefts which it has up- 
 on them. To fome it is very precious, and, of con- 
 fequence, they have a high elleem of it. It is to 
 them a joyful founds and they are difpofed to blefs 
 the Lord, that ever it was their privilege to hear it, 
 and to know it. But it is quite otherwife with many 
 to whom alfo it is preached. They have never be- 
 held any excellency in it. Inftead of this, to them 
 it appears to be an abfurd and irrational fyftem of 
 doftrine. It contains truths, which they will not be- 
 lieve, and which they cannot efteem, becaufe they 
 reckon them foolilh and unreafonable. We need 
 not be furprifed, that there Ihould ftill be perfons of 
 this difpofition in the church, confidering that the 
 A apoflles 
 
2 Contempt of the Go/pel 
 
 apoftles themfelves had to ivecp over many^ who 
 were the enemies of the crofs of Chrifl. The condi- 
 tion of fuch is indeed truly afFe6ling ; becaufe, by 
 their contempt of the gofpel, and their enmity againfl 
 the crofs, they expofe themfelves to certain deilruc- 
 tion, according to this text ; The precichiiig of the 
 crofs is to them that perijh fooli/Jjnefs, 
 
 Corinth, a Grecian city, was a place noted for its 
 great wealth and politenefs, and not lefs remarkable 
 for its wickednefs. The Apoftle Paul had been in- 
 ftrumental in planting the church of Chrift there, 
 as we read in A61s xvili. ; and as he intimates in 
 chap. iii. 5, 6. of this epillle. When he firft began 
 to preach Chrift there, he met with great oppofition. 
 When he teflified to the JezL'Sy that fefus tuas Chrifly 
 they oppofed themfelves and hlafphemed. His labours 
 were, however, crowned with great fuccefs : for we 
 find, that Crifpus, the chief ruler of the Jewifli fyria- 
 gogue, bclicjcd on the Lord with all his houfe; and 
 snany of the Corinthians^ hearing, believed, and were 
 hapti%ed. And, further to encourage the apoftle to 
 perfeverance in the work of the gofpel, the Lord 
 fpakc to him, hy a vijicn, and cautioning him againft 
 the fear of man, afTured him of his gracious prefence, 
 of all neceflary protej^ion, and of eminent fuccefs ; 
 for, faid he, / have much people in this city. 
 
 Agreeably to thefe good and comfortable words, 
 a numerous and thriving church was gathered there, 
 by means of Paul's miniftry. But, fome ti;ne after 
 his departure, a variety of abufes crept into it, which 
 it is his defign, in this epiftle, to corred. 
 
 In the veife which immediately precedes the text, 
 he reprefents the work which he was chiefly called 
 tO| and empbyed in : Chrijl, fays \iz^fent me not to 
 
 baptize, 
 
will he attended with Perdition, 3 
 
 bapti'zey but to preach the go/pel. He does not mean 
 abfolutelj, that he was not fent to baptize •, for this 
 was a part of the apoftolical and minillerial work, 
 Matth. xxviii. 19. But he means, that preaching the 
 gofpel was, in many refpedls, the moft important of 
 the two. It was of the higheft importance, to con- 
 vert linners, to turn them from darknefs to lights to 
 remove their prejudices in behaJf of thofe idolatrous 
 forms of religion which they were tanght to revere 
 and praftife, and to incline them to ferve the living 
 God, according to his own word. When once their 
 minds were opened to receive the truths of the gof- 
 pel, they would moft readily fubmit to every ordi- 
 nance of Chrift's appointment. It would therefore 
 appear, that Paul left the difpenfation of the ordi- 
 nance of baptifm to fome of his brethren, while he 
 gave himfelf more efpecially to the miniftry of the 
 word. The preaching of the gofpel is the main part 
 of the minifterial work, becaufe, by means of it prin- 
 cipally, men are converted to the faith of Chrift, and 
 are thus prepared for partaking of the rell of his or- 
 dinances. For, Chrijl fent me not to hapti%e ; as if 
 the apoftle had faid. To baptize is not my only 
 work, nor yet the chief or moft important part of it ; 
 but to preach the gofpel. 
 
 He next reprefents the manner in which he was 
 authorized to preach the gofpel ; 'Not with the wif 
 dom of words, leji the crofs of Chrijl fhould he made 
 of none efftB. He did not deliver the meffage of his 
 divine Mafter in florid language, as if he had afFed- 
 ed the decorations of fine {{y\t and compofition, which 
 might be in vogue in that day. He did not deal in 
 philofophical niceties, nor in oratorial declamations, 
 that he might thereby tickle the fancies, and pleafe 
 A 2 the 
 
4 Contempt of the Go/pel 
 
 the corrupt tafle of his hearers, without informing 
 their underftandings, and imprefTmg their confciences, 
 by telling them plain truths. He gives a good rea- 
 fon for this ; leji the crofs of Chriji fhould he made of 
 none effefi. Had the apoftle ftudied to ornament the 
 gofpel by any finery of language, the Lord might 
 have been provoked to blaft it to the hearers; or, if 
 it fhould be made effectual to the benefit of any, fome 
 might be in danger of afcribing its fucctfs to the 
 power of human eloquence, and not to the force of 
 truth, or to any fupernatural efficacy of the gofpel 
 itfelf. 
 
 In this eighteenth verfe, the apoflle prefents us 
 with a mournful account of the opinions of fome con- 
 cerning the gofpel, and a plcafant and comfortable ac^ 
 count of the blefled effects of the gofpel upon others. 
 
 The firft of thefe we have in the words which 
 contain the fubjed of this difcourfe : The preaching 
 cf the crofs is to them that perijhfooli/ljnefs. Here 
 we may obferve, 
 
 I. What the apoflle fpeaks of. The preaching of 
 the crofs. It is the crofs of ChriJl which is here 
 meant, or, the dcftrine of Chriji crucified \ as it is 
 ^xprefTed in chap. ii. 2. To all of you it will be ob- 
 vious, that it is not to be underflood of the material 
 crofs, on which our Lord fuffered ; as if the apoftle 
 had taught, or intended to teach, that there was any 
 virtue or efficacy in that particular tree or piece of 
 wood, more than in any other tree of the foreft. To 
 imagine this, and to pay any fort of religious refpe£l 
 to the crofs, or to the pidure of it, as fome do, is a 
 piece of fenfelefs, as well as finful, idolatry. But by 
 the crofs here, the apoflle means the whole of Chrifl's 
 obedience unto death^ — the whole of his mediatory 
 
 fervice 
 
ijoill he attended with Perdkion, 5 
 
 fervice and fufFerings, which were completed upon 
 the ciofs ; for there, hejaidy It isJiniJlDed; and he boiv^ 
 ed his head, and gave tip the ghoji. The preaching 
 of the crofs is juft the preaching of Chrill's complete 
 atonement and fatisfa£lion for lin, or, of his perfed 
 righteoufnefs, as the only ground of a finner's falva- 
 tion. And thus it is the very fame, which the apo- 
 ftle Q,2!ih preaching the go/pel^ in the preceding verfe. 
 To preach the gofpcl, is to preach the crofs, or a free 
 and full falvation through the crofs of Chrift. 
 
 2. What this is faid to be, in the opinion of fome 
 "who hear \x.\ foolijhnefs. They look on it as a focl- 
 illi and abfurd dodrine. Carelefs iinners reckon the 
 dodrine of the crofs uf«;^lefs, as if there were no need 
 for fuch atonement and righteoufnefs, as that which 
 our Lord completed on the crofs. Many of them 
 reject it as irrational. They fpurn at the idea of 
 mens reftoration to the favour of God, on any fuch 
 account. Thus, viewing it as foolifhnefs, they pay 
 no attention to it, — they defpife and oppofe it. 
 
 3. To whom it is foolifhnefs : To them that per ijh. 
 This is indeed a very dreadful and alarming account 
 of fuch peifons. It is exprelTive of their great fin 
 and danger. The words may be read, the?n that are 
 de{\royed** By their unbelief and contempt of the 
 gofpel of Chrift, they are guilty of dejlroying thein- 
 
 /elves* They wrong their own fouls. They perifh, 
 —they are prefently in a periibing condition, with^ 
 out God, and having no hope in the iiorld. And if 
 the preaching of the crofs continue finally to be ac- 
 counted of and treated by them, -SisfooliJJjnefs, they 
 mu^ perijh for ever. 1 Theff. i. 6, 7. The Lord him* 
 Jelf Jhallhe revealed from heaven, in faming fire, ta- 
 A 3 king 
 
6 Contempt of the Go/pel 
 
 king vengeance on them that obey not the go/pel of our 
 Lord Jefus Chrijl ; who Jhall he punijhed with e'ver- 
 lajling deJlruEiion, The conduct, therefore, of the 
 enemies of the crofs of Chrift is not to be imitated, 
 nor their condition to be envied by us ; for, if the 
 go/pel be hidy it is hid to thetn that are lojl. 
 
 In difcourling further upon the fubjedl, we fhall, 
 
 I.. Make fome obfcrvations concerning the 
 
 preaching of the crofs; 
 II. Confider what it is here faid to be, as to 
 
 fome vci^n^—fooliflDnefs ; 
 III. Take a view of the fad account given of thefe 
 perfons, by the manner in which they 
 are here charafterized, — them that perifh; 
 and then add a few inferences. 
 
 I. We are to make fome obfcrvations concerning 
 the preaching of the crofs. 
 
 To preach the crofs is, in general, to preach the 
 whble gofpel. We have already obferved, that the 
 apoftle makes ufe of thefe phrafes as equivalent. The 
 gofpel fignifies good news 2x16. Joyful tidings ^ but it is 
 good news about the falvation of men, only through 
 the crofs of our Lord Jefus Chrift. Hence Paul glo- 
 ried in the crofsf as the only way to that crown of 
 life which he expeded, Gal. vi. 14. All Scripture- 
 dodrine is to be preached with reference unto the 
 crofs, — the complete atonement and righteoufnefs of 
 Chrift. The doftrine of our fin and mifery, the 
 dodrine about our faith and duty ; the do6trine about 
 Ghrift*s perfon and offices ; all dodrine about pre- 
 cepts, promifes, and threatenings -, and, in fliort, all 
 ihe dodrines of Scripture, are to be preached, in the 
 
 connedioa 
 
ivill be attended with Perdition. *) 
 
 connection they have with the crofs of Chrilt.— .We 
 obferve, more particularly, 
 
 I. That preaching the crofs means a preaching the 
 need of it, or, the necejjlty of that atonement and fa- 
 tisfaftion, which our Lord finifhed by the death of 
 the crofs. The necefTity of this fatisfadion arifes 
 from man's guilty and condemned ftate by nature, 
 and from this, that there is no falvation to be expe<5t- 
 ed, without a full atonement for fin ; for, without 
 Jhedding of blood is no remijfion^ Heb. ix. 22. The 
 preaching of the crofs, therefore, fuppofes the preach- 
 ing of the Scripture-do6lrine about the finfulnefs and 
 mifery of that eftate into which all men are fallen. 
 By the breach of the covenant of works, as well as 
 by their perfonal tranfgreflions, Adam and all his 
 natural poilerity are guilty in the fight of God. 
 There is not one of the human race excepted from 
 this charge. By the broken law every mouth is flop- 
 ped^ and all the world is become guilty be/ore God» 
 Having become guilty, they all neceflarily fell un- 
 der the penal fentence of the law, and fland con- 
 demned at God's bar. By the offence of one, judg- 
 ment came upon all men to condemnation. And fin is 
 an evil of fuch infinite magnitude, that it is impof- 
 fible that a holy and jufl God fhould overlook it, or 
 fliould take finners into his favour, unlefs fatisfaClion 
 be made for it. He will by no means clear the guilty. 
 But finners themfelves were abfolutely unable to re- 
 pair the breaches of the divine law with which they 
 ftood charged, or to make any fatisfadion to the in- 
 finite juftice of God. It was, therefore, neceflary, 
 that the divine Surety, in order to their falvation^ 
 fhould expiate their guilt upon the crofs, by the fa* 
 crifice of himfelf Heb. ix. a6» 
 
 * A. That 
 
8-. . CoTitetnpt of the Gofpcl 
 
 2. That preaching the crofs means a preaching the 
 infinite value andfujficiency of the crofs of Chrilt, or 
 of His obedience unto deaths which he completed up- 
 on his crofs. Though nothing that men could either 
 do or fuffer was able to make any fatisfa6\ion for 
 their fms, or to merit acceptance and falvaticn for 
 them, yet the fervice and fufferings of the Mediator 
 were every way fatisfadory and meritorious. The 
 death of the legal facrifices could not appeafe the in- 
 cenfed Judge \ but, in the death of Chnji. our pajf- 
 over facrijiced for us^ he found infinite iatisfadion. 
 Heb. X. 4. 14. It is not pojjihle that the blood of bulls 
 and of goats fbould take away fins : But 3;' one offer- 
 ing he hath pe^feBedfor ever them that are funBiJied* 
 
 The infinite value of the crofs of Ghriil appears 
 from confidering the glory of his perfon, as the true 
 God. Though he appeared in human nature, ha- 
 ving a reafonable foul, and a body compofed of flefh 
 and blood, like the children of men •, yet it was not 
 a mere creature that bled and died upon the crofs, 
 but the eternal Got^, over all blejfed for ever. His 
 blood was the blood of God. It is true, his huftian 
 nature alone was capable of fufFering ; but what he 
 JiifFered in that nature was really the fufFering of his 
 perfon, becaufe that nature fubfifted, and never but 
 did fubfift, in the perfon of the Son of God. A 
 God of infinite juftice and holinefs, met with Yiisfel- 
 loio and egual, in the perfon of our fuffering, our 
 dying, Surety •, and therefore, his fufferings muft 
 have been infinitely fatisfadlory. Every pang he 
 endured, and every groan he uttered, had a match- 
 lefs value in it. This was abundantly teftified by 
 his triumphant refurredion and afcenfion into hea- 
 ven, as is intimated in Phil, ii, 8, 9. He became ohc- 
 
 ditai 
 
will he attended with Perdition. 9 
 
 dient unto deaths even the death of the crofs : Where- 
 fore Godalfo hath highly exalted him. We are, there- 
 fore, to preach the infinite value and fufficiency of the 
 crofs of Chrift, as the meritorious ground of falva- 
 tion *, and to certify guilty men, that they can run 
 no hazard, in venturing their fouls for eternity upon 
 it i for Jehovah is well pleafed for his righteoufnefs 
 faket Ifa. xlii. 21. 
 
 3. That preaching the crofs means a preaching it 
 for all thofe ends for which Chriji endured it. An 
 apoftle fays, Heb. xii. 2. that yefus^ for the joy that 
 was fet before him, endured the crofs. The joy fet 
 before him was, not only the glory which was to re- 
 dound to Jehovali, and the glory and honour^ with 
 which he himfelf was to be crowned, as Immanuel, 
 God in our nature ; but alfo the bleffednefs which 
 would flow to guilty periihing finners from his crofs. 
 The ends for which a perfon of fuch dignity endured 
 the crofs, muft have been great and important. And, 
 if his crofs is to be preached among men, by God's 
 exprefs command, it muft be to ferve great pur- 
 pofes, and that fpecial benefits may thereby be ob- 
 tained. Accordingly, we obferve, 
 
 I/?, That the crofs of Chrift is to be preached to 
 finners, as the ground of their peace and reconciliation 
 with God. All men have forfeited peace with God, 
 and have incurred his high difpleafure. His wrath 
 is revealed from heaven^ in awful threatenings againft 
 them, — threatenings, which are not arbitrary or ac« 
 cidental, but which flow neceffarily from the infi- 
 nite purity, juftice, and veracity of his nature, as 
 offended by finners. But Chrift is the great peace- 
 maker. In his fufFerings unto death, he was a true 
 peace-offering, — an offering for purchafing peace 
 
 with 
 
X© Contempt of the Go/pel 
 
 with God. Hence are the words of the apoftle, Col. 
 2. 20. Having made peace by the blood of his cro/s* 
 Through his mediation, God is revealing himfelf to 
 fmners, as the God of peace. What an amiable and 
 acceptable defignation of the Holy One is that of the 
 God of peace ! Being jujlified by faith ^ zve have peace 
 with God, through our Lord Jefus Chrifl. It is 
 through the merit and efficacy of his crofs, that re- 
 bellious linners come to be at peace with God. 
 Ihey are reconciled to God by the death of his Son, 
 We preach the crols, therefore, as the only way in 
 which you can obtain peace with an offended God. 
 And you are fure of obtaining it in this way : Wit- 
 nefs his own gracious declaration, Ifa. xxvii. 5. Let 
 him take hold of my flrength, that he may make peace 
 with me, and heJJjall make peace with me, 
 
 idlyy The crofs of Chrifl is preached, for pardon 
 ef Jin, and acceptance with God, The peace of God 
 takes immediate eflfe£t in blotting out iniquity for his 
 name*5 fake. When, as the God of peace, he fpeaks 
 to the awakened foul, it is in fuch words as thefe, 
 Ezek. xvi. 63. / am pacified toward thee for all that 
 thou haft done, faith the Lord God, Ifa. xliv. 22. / 
 have blotted out, as a thick cloudy thy tranfgrejjions ; 
 and, as a cloud, thy fins. But this blotting out of 
 tranfgrejjions is a fruit of the crofs. It cannot take 
 place, but upon the ground of a full and adequate 
 atonement, which is found only in the blood of the 
 crofs. He is the propitiation for our fins ; and we 
 have redemption through his blood, even the forgive' 
 nefs of fins. It is in the crofs of Chrift only, that 
 God is to be met with as a iin-pardoning God. Wc 
 dare not tell men, that they mufi be and do this and 
 that other good thing, in ordtir to obtain the pardon 
 
 of 
 
luill he attended with Perdition. 1 x 
 
 of their Jins ; but are bound, under the pain of a 
 curfe, to proclaim a free forgivenefs through the 
 crofs, — to direcl finners to the great atoning facrifice, 
 which Chrift offered up, as the only ground of par- 
 don. Through this man is preached tmto you the for* 
 givenefs of Jins ^ faith an apoftle. And the finner, 
 who, by faith, flies to the blood of the crofs, not 
 only obtains the pardon of all his trefpafl'es, but his 
 perfon is taken into favour with God, and he flands 
 high in the divine acceptance. To the praife of the 
 glory of his grace, wherein he hath made us accepted 
 in the Beloved. 
 
 '^dly, The crofs of Chrifl is preached, for fanSlifi' 
 cation, or true holinefs. Men are not only guilty, 
 but vile, and therefore they need holinefs, as well 
 as pardon. Both of thefe fpring meritorioufly from 
 the crofs of Chrift. Tit. ii. 14. Jefus Chriji — gava 
 himfelf for us, that he might redeem us from all iiii'" 
 quity, and purify unto himfelf a peculiar people, %eaU 
 ous of good works. The way for communicating 
 landifying grace to iinners, was fliut up by the law- 
 curfe ; and it could be opened only by the fufferings 
 and death of the Son of God. Tlirough his crofs 
 God is gracioufly inclined to beftow, and actually 
 does beftow, renewing and fandifying grace. By 
 the will of God we are fanBified, through the of 
 fering of the body of ChriJI once for all, Heb. x. 10. 
 Holinefs of nature and life i^'ot to be preached, as 
 the ground of juftification, but as a neceflary fruit of 
 it. All who are pardoned are alfo made holy ; and 
 both of thefe privileges are neceflary and infeparable 
 parts of that great falvation, which Chrift purchafed 
 upon the crofs. It is in vain that finners attempt to 
 make themfelves morally clean, if they apply not to 
 
 the 
 
1 2 Contempt of the Go/pel 
 
 the fountain of Chrift's blood. This, and this alone, 
 ckanfeth us from all Jin* None can be fandified ef- 
 ficacioufly by the grace of Chrift, but as juftified me- 
 ritoriouflj by his blood. We muft, therefore, look 
 to his crofs for true holinefs. To obtain this for us, 
 was one of the great ends he had in view, in be- 
 coming obedient unto death. Heb. xiii. 12. fefus^ 
 that he might fan&ify the people with his own bloody 
 fuffered without the gate. 
 
 ^thly, The crofs of Chrift is to be preached, for 
 viSiory over all enemies. Many are the foes, under 
 whofe dreadful power and influence men naturally 
 are. They are under the power of fin, which is re- 
 prefented as a mighty tyrant, exerciling the moll 
 flubborn dominion over them, and reigning unto 
 their endlefs ruin. Sin hath reigned unto death. The 
 curfe of the law is inimical to the finner. If he be 
 not delivered from it by the crofs, it will infallibly 
 take effedl in his everlafting deftru6lion. It is in- 
 exorable, and, without refpeft of perfons, peremp- 
 torily fays, Curfed is every one that continueth not in 
 all things written in the book of the law to do them. 
 The devil is a great adverfary of fouls. He has all 
 natural men under his power; and, both by deceit 
 and by violence, he keeps pofTeffion of their fouls, 
 leads them on in the way of fin, keeps them from 
 the ways of God, and will, if mercy prevent not, be 
 their eternal tormentdft The world is an enemy to 
 the finner, though he is not difpofed to think fo. It 
 is naturally y^^ in his heart, engrofTes his afFeftions, 
 and excites him to undervalue the things which are 
 not feen, and are eternal. Death is an enemy, not 
 only as it diflolves the union between foul and body, 
 but as it lands the guilty foul in a ftate of perdition. 
 
 HeU 
 
zlUI be attended vcith Perdition, 13 
 
 Hell is an enemy. It waits for the man who Is out of 
 Chrift, and is moved for him, to meet him at his co* 
 mtng. Now, it is an interefling queftion, How may 
 a fmner obtain deliverance from, and viftorj over, 
 all thefe dreadful foes ? And the anfwer is. Through 
 that very crofs which is fo much defpifed by them 
 that perijh. Jefus Chrift was a conqueror in his 
 crofs. Col. ii. 15. Having fpoiled principalities and 
 powers, he made a Jhew of them openly, triumphing 
 over them in it. His fatisfadory and meritorious 
 fufferings made an end of the guilt of fin, and of the 
 law-curfe, which he endured in his own body on the 
 tree. By this means he deftroyed the power of Sa- 
 tan, and procured, for all his people, deliverance 
 from death and hell. So that the perfon who flies 
 to the crofs, is fure of refcue from, and of complete 
 triumph over, all thefe enemies, and may exult as 
 the apoftle and other faints did long ago, Rom. viii, 
 37. In all thefe things we are more than conquerors^ 
 through Him that loved us, 
 
 ^thly, In fine, the crofs of Chrift is to be preach- 
 ed, as the ineritorious caufe of eternal happinefs in 
 heaven. Viewing men as finners, under the curfe 
 of Jehovah, and as deferving everlafting perdition, 
 there can for them be no profpedt of eternal life. 
 But as the crofs of Jefus is produflive of peace, of 
 pardon, of holinefs, and of deliverance from all fpi- 
 ritualenemies, fo it is meritorious of happinefs in 
 the heavenly ftate. Hence the apoftle declares, that 
 Chrift, by his own blood, hath obtained eternal re" 
 demption for his people, Heb. ix. 12. There is no 
 accefs for men into the holieft of all, but by the blood 
 of Jefus, Thofe people who dream of happinefs in 
 the world to come, and yet continue carelefs about 
 B having 
 
14 Contempt of the Go/pel 
 
 having a faving intereft in Chrift crucified, while 
 they are on eartli, greatly deceive themfelves. If 
 there be no way to heaven but one, and if that be 
 only by the mediation of Jefus Chrift, how fadly do 
 thofe delude themfelves, who fpurn at the dodrine 
 of his crofs 1 They, in the language of the Holy 
 Ghoft, judge thefnfehes unworthy of everlajling life I 
 A6ls xiii. 46. Would men attain to the enjoyment 
 of eternal happinefs, they muft look to Jefus Chrijl, 
 and hi7n crucified. Heaven is the purchafe of his 
 blood, and is the gift of a gracious God to them, on 
 his account, Rom. vi. 23. He fuffered all penal evil 
 upon the crofs, that he might, in the moft legal and 
 glorious manner, beftow everlafting felicity upon his 
 people. Their being made perfedly happy through 
 eternity, is owing to his being made petfeB through 
 fufferings, Heb. ii. 10. and v. 9. 
 
 4. That the preaching of the crofs means a doBri- 
 nal proclamation and exhibition of it, and of all bene- 
 fit by it, unto finners. It is not defigned, merely to 
 amufe mankind, or to fill their minds with vain and 
 fpeculative notions. They are not to hear it, as 
 they would hear an account of any hiftorical fa(Sl, 
 either read or repeated by others. The natural 
 mind may be entertained with a piece of hiftory, 
 in which, however, the perfon is not at all indivi- 
 dually interefted. It is not enough, that people 
 know about Chrift, or about his death, as matters 
 of fa6l. They may have tolerable notions of the 
 Jbiftory and nature of his life and death, and, after 
 all, have no more benefit from thefe, than from the 
 life and death of any mere man. Multitudes, in the 
 days of Chrift's humiliation, heard his fermons, and 
 Vt'ere Vv'itneiTcs of his miracles, of his fuiferings, and 
 
 of 
 
will be attended with Perdition. 15 
 
 of his death, who ftill thereby reaped no favlng ad- 
 vantage. But, when the crofs of Chrifl is faid to 
 be preached, it means, that Chrift crucified is fet 
 forth to finners, as the grand ordinance of God for 
 their falvation ; fo as that every perfon, in whofe 
 ears the doftrine is tauglit, and to whom the offer of 
 him is made, may believe on him unto eternal life. 
 The dodrine of the crofs is to be confidered by eve- 
 ry perfon f as fpoken to him, that it may be believed 
 hy him, and that he may reft the falvation of his 
 foul upon the crucified Redeemer. To this purpofe 
 our Lord himfelf fpake, John iii. 14, 15. j4s Mofer 
 lifted up the ferpent in the wildernefs, even fo muft 
 the Son of man be lifted up; that whofoever helien^eth 
 on him Jhould not perifh, but have everlajlirig iife^ 
 The ferpent in the wildernefs, was not lifted up, 
 merely to be gazed at, but to be looked unto for heal- 
 ings as God's ordinance for that end. And every 
 perfon, who was (lung by the fiery ferpents, muft 
 look to the ferpent of brafs for himfelf. So Chrift, 
 as held up to the view of finners in the preaching of 
 his crofs, is to be received and refted upon by them. 
 And, accordingly, we preach Chrift crucified to 
 you, not only that you may hear the dodrine, but 
 that you may fly to him, by faith, for falvation ; 
 having this precious promife, that whofoever believetb 
 en him fhall not perif}'} , hut have everlajling life. The 
 end of preaching is entirely loft upon thofe per- 
 fons, who do not reckon themfelves concerned,— 
 moft particularly concerned, — in what they hear. 
 He that hath an ear, let him hear what the Spirit 
 faith unto the churches. The crofs of Chrift is 
 preached to you all, for peace with God, for par- 
 don, and for the other benefits before mentioned ; fo 
 B 2 that 
 
1 6 Contempt of the G of pel 
 
 that you may be addrefled in the words which Paul 
 long ago direfted to the mixed worfnippers in the 
 fynagogue of Antioch in Pilidia, Ads xiil. 38, 39. 
 Be it known tint you, vien and brethren, that through 
 this man is preached unto you the for given efs of fns : 
 and by him all that belie'ue are jiiflified from all 
 things, from which ye could not hejuflified by the law 
 ofMofes, 
 
 5. That the preaching of the crop is a divine infli- 
 tution* Hence the apolile fpeaks of it here, and in 
 other parts of this chapter, as a part of the work 
 unto which the apoflles and other church-officers 
 were called. In the preceding verfe, he tells us, 
 that Chrifl fe?it him to preach the gofpeL Here he 
 informs us, that the gofpel is the preaching of the 
 crof\ Accordingly he adds, ver. 23. We preach 
 Chrifl crucified. The preaching of the crofs ia one 
 of thofe fpecial inftitutions, which Chrifl: hath ap- 
 pointed in his church, in New-teftament days, to 
 continue till his fecond coming. This appears from 
 that commifTion given to the apoftles, Matth. xxviii. 
 19, 20. All power is gi'Den unto me in heaven and on 
 earth : Go ycy therefor Cy and teach all nations, hap* 
 tizing them — And lo, I am with you alway, even 
 nnto the end of the world. Amen, God did not 
 reckon it enough, that the doftrlne of the crofs 
 fhould be matter of fcripture-record,--«-a written doc- 
 trine. Although people have it recorded, and have 
 accefs to read it in their Bibles, yet this does not 
 fuperfede the neceflity of preaching it, nor fhould it 
 make men lels careful of embracing all poflible op- 
 portunities of hearing it. If a man's finding the 
 gofpel-do6lrine in the Scriptures fhould be thought 
 fufficient to render it unneceffary for him to wait 
 
 upon 
 
will he attended \juith Perdition, ij 
 
 upon the preaching of it, then it would follow, that 
 it was unnecefTary for Chrift to appoint preachers. 
 He might have inftrudled and converted fouls, and 
 might have edified his church, as well bj giving 
 them his gofpel to readi as by appointing officers 
 through whofe means they might hear it. But this 
 carries on its front, a daring and blafphemous chal- 
 lenge of his infinite wifdom, as well as of his fove- 
 reign and gracious will. In the ordinary ftate of the 
 church, the Lord hath made a gofpel-miniftry, or 
 (which is the fame thing) the preaching of the crofs, 
 an ordinance fome way efiential to the falvation of 
 mens fouls, Rom. x. 14. 17. How Jhall they believe 
 in him of whom they have not heard ? and how fiall 
 they hear without a preacher ? So then ^ faith cometh 
 "by hearings and hearing hy the word of God. The 
 Lord is not, indeed, abfolutely reftrained to the 
 preaching of the word, or rather, he hath not con- 
 fined himfelf to make it cdone the mean of falvation. 
 Where perfons are, in the courfe of holy Providence, 
 fhut up from opportunities of hearing the word 
 preached in the public aflfemblies of the church ; or, 
 when they are, by fome means or other, deprived 
 of their teachers, the Lord c-an, and often doth, 
 both convert and edify them by the word read^ 
 But, on the other hand, when perfons wilfully con" 
 temn and negleSi the public preaching of the word, 
 it is not at all to be expefted, that their fouls fhould 
 profper, however much they may pretend to ob- 
 ferve and regard the reading of it. Every thing is 
 ieautiful in its Jeafon ; and when the Lord gives op- 
 portunity to hear the word preached, that is a call 
 for his people to attend. There muft be a public 
 pre^chiug of the crols; God, of his abundant good- 
 B 3 nefsj 
 
s8 Contempt of the Gofpel 
 
 nefs, having taken this method to provide fully for 
 mens being acquainted with it. And he pays great 
 legard to this ordinance, by, mojl ordinarily ^ ma- 
 king it the mean of converfion. This was the cafe 
 under the miniftry, both of Chrift himfelf, and of 
 his apoftles. Nor is there any reafon to think, that, 
 in ordinary circumftances, it ihould not ftill be the 
 cafe. The promife given, for the encouragement of 
 the preachers of the crofs, implies as much in it, 
 Matth. xxviii. 20. Mark xvi. 15, 16. And this fad 
 of preaching being a divine ordinance, lays all who 
 are called to be fo employed, under an indifp«nfable 
 neceility to perfevere in that work, whatever dif- 
 couragements they may meet with. 1 Cor. ix. 16. 
 For though 1 preach the go/pel, fays Paul, / have no- 
 thing to glory of; for necejjity is laid upon me ; yea^ 
 ivoe is unto me^ if 1 preach not the g of pel. 
 
 We (hall not proceed farther at this time j but, 
 leaving the remainder of the fubjed till afterwards, 
 fhall conclude with a very fhort improvement. 
 
 From what hath been prefently faid, every perfon 
 may learn, that he ihould be careful what dodrine is 
 preached to him. We are not only to take heed how^ 
 hut alfo '•juhat we hear. We are to ceafe to hear the 
 ijiflrudion that caufcth.to err from the words of know^ 
 ledge^ Prov. xix. 27. The gofpel, — that which ii 
 properly fo called, is, we have fecn, the preaching 
 of the crofs. Thofe fermons mud be fomething elfe 
 than gofpel, Vv'hich do not dired men to the crofs of 
 Chrift, as the only way of falvation. It is dan- 
 gerous to fit under the miniftrations of teachers, 
 tvho either contradiB this dodrine, or conceal it. 
 There can be no right food for foul?, where it is not 
 
 the 
 
will be attended with Perdition, i^ 
 
 the great theme of all public admlniflrations. You 
 are careful about your daily food. Though it may 
 be homely and coarfe, yet you wifii tahave it wholei. 
 fome ; and you will refufe what, you have reafon to 
 apprehend, is poifonous, or detrimental to health. 
 How much more fhould yx)u be careful about the 
 food of your precious fouls ! As new-born babes, de- 
 fire ye the fincere, — the pure, unmixed^ unadultera- 
 ted milk oj" the word, that ye may grow thereby. 
 
 Seek to be reconciled to the doftrine of a free fal- 
 vation by the crofs of our Lord Jefus Chrift. Every 
 man is, by nature, an enemy to this doctrine. It is 
 quite unpalatable to his corrupt tafte. Fray for ex- 
 perience of the power of Chrift, along with the 
 preaching of his crofs, for cajling down your vain 
 imaginations, and every high thing that exalteth it/elf 
 againjl the knowledge of God, and bringi?ig into cap^ 
 tivity every thought to the obedience of Chrijl. <■ 
 Confider and admb^e the difplay of the love of God 
 wliich is given in the crofs of Chrill. Herein is love^ 
 aot that we loved God, but that he loved us, andfent 
 his Son to be the propitiation for our fins, — Be thank- 
 ful for the preaching of the crofs,-^for the everlail- 
 ing gofpel,- — that ever you heard fuch a comfortable 
 truth, as this, That Chrifl died on a crofs, to favp 
 guilty men from fin and deflrudion. — Beware of de- 
 fpifing his crofs, or the preaching of it, confidering 
 the danger they are in who do fo. — Though too 
 many reckon it foolijhnefs^ be you wife for your^ 
 f elves.; and let your fouls reft upon the atonement 
 and righteouliiefs of Jefus, as the fole ground of your 
 hope of falvation ; faying, as Paul, God forbid that 
 I fijould glory, fave in the crofs of qut. Lord, Jefus 
 Chrifi, 
 
 S E R- 
 
ZO Contempt of the Go/pel 
 
 SERMON II. 
 
 CONTEMPT OF THE GOSPEL WILL BE AT- 
 TENDED WITH PERDITION. 
 
 1 Cor. i. i8. 
 
 The preachiTig of the crofs is to them that perijhfool- 
 ijhnefs, 
 
 OWING to the corruption of human nature, 
 things are very much miftaken by mankind. 
 What is really good is ready to be reckoned bad^ 
 and what is bad is apt to be called good. Sin, the 
 moft deteftable of all things, is beloved j and hc3i- 
 nefs, a moft lovely obje(^ in itfelf, is univerfally ha- 
 ted, by men in an unregenerated ftate. This per- 
 verfnefs of the natural cUfpofition and tafte of man- 
 kind, is condemned and fharply reproved by God, 
 Woe to them that call evil goody and good evil ; that 
 put darknefs for lights and light for darknefs ; that 
 put bitter for fweet, and fweet for hitter^ Ifa. v, 20. 
 
 It is owing to this corrupt and pervcrfe inclina- 
 tion, that the ways of fin, though they lead to de- 
 ftru6tion, are fo greatly frequented : Wide is the gate, 
 and broad is the waf, that leadeth to deJlruEHon^ and 
 many there be which go in thereat. It is owing to 
 this, that the ways of true religion and godlinels are 
 chofen by fo very few. To this it is owing, that the 
 
 bell 
 
iviil be attended with Perditio7i» 21 
 
 beft men and the beft things are loaded with bad 
 names. From this corruption it was, that Chrift 
 himfelf, when upon earth, was called a deceiver, a 
 gluttony a wine libber, and a friend of publicans and 
 finner^ And it is from the very fame, piinciple, 
 that his precious gofpel is counted foolifhnefs by 
 many, according to this text : l^he preaching of the 
 crofs is to them that perifh fooUfhnefs, 
 
 Having, in the former difcourfe on this fubje£^, 
 made fome obfervations concerning the preaching of 
 the crofs, let us now proceed, 
 
 II. To confider what it is here faid to be, as to 
 fome m^Wi^^oolifhnefs, 
 
 Here it may be proper to confider, ijl. What of it 
 is foolifhnefs to them ; and, idly. Whence it is that 
 they reckon lifooli/hnefs, 
 
 ifl, Let us confider what of the preaching of the 
 crofi u foolifhnefs to them that perifh. And we will 
 find, that both the matter and the manner of it, is fo. 
 . X. The matter of this preaching is: ftDolifhnefe to 
 them that perifh. The matter of the gofpel is di« 
 vine, — of divine authority and revelation ; but it is 
 exceedingly oppofite to mens natural appreh€nlions. 
 The apoftle informs us, ver. 23. that \h^ preaching 
 of Chrifl crucified, was unto the fews a Jlumbling 
 block, and unto the Greeks fooli/hnefs. The Jews pre- 
 tended to be very intelligent in matters of religion ;> 
 and, indeed, it rendered them inexcufable, that the}? 
 had the great means of knowledge, — the Scriptures 
 of truth. They had great advantage above thofe ofi 
 the Gentile world ; chiefly, becaufe that unfo them 
 were committed the oracles of God, Rom', iii, i,.2. 
 The Greeks boafled much of the progrefs they ha4 
 
 made 
 
2 a Contempt of the Go/pel 
 
 made in human literature ; efpecially by their philo- 
 fophers and poets, who were efteemed the men of 
 ivifdom. But both Jews and Greeks were enemies 
 to the preaching of the crofs. The (hallow and car- 
 nal wifdom of which they were poflefled, could not 
 fit them for perceiving any truth or excellency in 
 tho doBrine of godlinefs. Many things in it appear- 
 ed, in their eyes, to be vtxj foolijh ; and, would to 
 God, that thefe things did not (till continue to be ac- 
 counted fuch, by many who have accefs to hear the 
 gofpel ! The do£lrine of the divinity of the Redeem- 
 er's perfon was remarkably ofFenfive both to Jews 
 and Greeks. Though he appeared in human nature, 
 yet he was the true and eternal God. This doftrine- 
 Chrift himfelf preached, and by that means rendered 
 himfelf very odious to the blinded Jews, John x. "^t^. 
 For a good work, faid they to him, wejione thee not^ 
 hut for hlafphemy ; and hecauje that thou, being a 
 many makeji thyjelf God, This do6lrine Paul, and 
 the reft of the holy apolUes of the Lamb, preached 
 moft plainly and openly. They declared that the 
 perfon, whom the princes of this world crucifed, was 
 the Lord of glory ; and that Chrijl, who, concerning 
 the flejh, came of the Ifraelites, was, neverthelefe, 
 otier all, God hlejfedfor ever, i Cor. ii. 8. Rom. ix, 5. 
 But this appeared to be foolifhnefs to the unbelieving 
 Jews and ignorant Greeks. They could not con- 
 ceive, that a perfon, who appeared in the fafhion of 
 a man, and in the form of a fervant,— who fuffered 
 fo much while he lived, and was put to death witli 
 fo much ignominy, — fhould be the true and eternal 
 God. Yet in this lies the my ftery of godlinefs, iTim. 
 iii. 16. There are many ftill to whom this doftrine 
 is foolilhneis ; although, if it be taken away, the 
 
 whole 
 
will be attended with p€rditi§n, 2 J 
 
 whole myftery of our falvation through Chrifl falls, 
 at once, to the ground. The doctrine of Chrift's 
 Godhead is the rock on which the church's faith and 
 
 her falvation are built. The reftoration of men 
 
 from an eft ate of iin and mifery, unto the enjoyment 
 of all true happinefs, by the crofs of Chrift, is ano- 
 ther doctrine, which thej/ that perijh rtckon fooliJJu 
 It was fo, in the opinions of the Jews and Greeks, as 
 we have feen. To carnal men it appears an abfur- 
 dity, that that very perfon fhould be the Saviour of 
 the worlds who feemed to be unable to deliver him- 
 felf from the hands of men, cruel and unjufl ; and 
 that he fhould adually accomplifh the falvation of 
 linnets, by fubmitting to be put to death upon a crofs. 
 Yet this is the do6lrine of all Scripture, about the 
 method of our pardon and acceptance with God. 
 Eph.i. 7. I Pet.i. 18. and iii. 18. 
 
 2. The manner of the preaching of the crofe is 
 fooliihnefs to them that periih. While this dodtrlne 
 i& every way worthy of God, as to the matter of it ; 
 fo He hath appointed it to be publiftied in a very 
 wonderful manner, — in a manner quite contrary to 
 what would naturally occur to men. There is an 
 ailoniftiing plainnefs and fimplicity belonging to the 
 difpenfation of the gofpel. This is manifeft from. 
 confideiing, both who are employed in preaching 
 the crofs, and the manner in which it is to be preach- 
 ed by them. 
 
 The perfons whom the Lord employs in this work, 
 are men^'^imperfeB men, — men of like pajjions and in- 
 firmities with others. The Lord hath not employed 
 angels to preach to us, becaufe we, in our prefent 
 ftate, could not bear the glory of thofe heavenly be- 
 ings, God doth not appear, immediately, to preach 
 
 it 
 
*24 Contempt of the Go/pel 
 
 it himfelf, becaufe his infinite majefty and glory 
 would overwhelm us ; fo that we might faj, as the 
 Ifraelites to Mofes, Exod. xx. 19. Speak thou with 
 uSf and we wiii hear ; hut let not Godfpeak with us, 
 lejl we die. The Lord hath, therefore, pitched upon 
 men for this purpofe, that their prefence may not 
 'inake us afraid. And thefe weak men have no 
 power to render their preaching effectual, more than 
 the prophet, when called to prophefy unto the dry 
 hones, Ezek. xxxvii. The fuccefs which fuch feeble 
 inftruments often have in their work, is an undoubt- 
 ed proof, that the inftitution of preaching is divine. 
 We have this treafure in earthen veffels, that the excel- 
 lency of the power may he of God, and not of usi How 
 mean, and yet how fuccefsful, were the firfl preach- 
 ers of the gofpel ! Some of them had been poor 
 filhermen, and others of them were of equally low 
 birth and occupation. They were illiterate, vulgar 
 and unpolifhed. They were not taken from the 
 more exalted or learned ranks in life, God deligning, 
 in this difpenfation particularly, to choofe the foolifh^ 
 the weak^ and the baje things of this world, to con- 
 found the mighty, the nolle, and the wife. This, how- 
 ever, made the preaching of the crofs to be accounted 
 fooiiffjmfs by the men of that age. The gofpel mef- 
 fage was treated as abfurd, and the meflengers were 
 made the filth of the world, and the offfcouring of all 
 things. 
 
 Carnal reafon cannot conceive, that preaching, by 
 men encompafled with infirmities, fhould be a mean 
 of conversion and renovation, — of making men new 
 creatures ; efpecially, when we add to this, that, by 
 Chrift's authority, the doftrine of his crofs is to be 
 preached with the greateft plainnefs of fpcech. Our 
 
 apoftle 
 
Will he attended vjitb Perdition. 25 
 
 apoftle informs U9> that he was fent to preach the 
 gofpel, not with the wijdom of words ^ not with exceU 
 lency of fpeech, nor with the enticing words of man's 
 wifdoniy ver. 17. and chap. ii. i. 4. By all thefe we 
 are taught, that fimplicitj of language is to be fludi- 
 ed in delivering the Lord's meffage. This is necef- 
 fary, that the meaneft Chriftian in the vifible church 
 may underftand. And we muft be convinced, that 
 the mod unlearned and vulgar have a right to be in- 
 formed, when we confider, that it is about a matter 
 of fuch indifpenfably interefting importance, as the 
 falvation of their immortal fouls. The plain and 
 fimple manner, however, in which the gofpel is, by 
 exprefs command, to be preached, give > offence to 
 many. Thus when Paul preached at Athens, be- 
 caufe he did not gratify the corrupt humours of his 
 hearers, either by the matter or the manner of his 
 preaching, they defpifed both him and it, A£b xvii. 
 18. Let us, 
 
 idly^ Confider whence it is, that men are difpofed 
 to reckon the preaching of the crofs foolifhnefs. 
 
 I . This proceeds from fpiritual hlindnefs and igno- 
 ranee ^ We are aware, that there are many who 
 reckon the gofpel foohfhnefs, whom, in one view, it 
 would be unjuft and improper to call ignorant men. 
 Many fuch happen to be very learned, and very 
 wife. But they are only (what the apoftle calls, 
 ver. 26.) wife men after the fleflj. Whatever degrees 
 of human knowledge they may have attained unto, 
 they, furely, are blind and ignorant in God's eye, 
 who efleem the wifdom of God to h^. foolifhnefs. Now, 
 the crofs of Chrift, or, the method of falvation for 
 linners by it, is the wifdom of God, ver. 24. and is 
 called the manifold wifdom of God^ Eph, m, 10. 
 
 C Such 
 
a6 Contempt of the Go/pel 
 
 Such people are ignorant of themfelves. They 
 are infenfible of the corruption and wickednefs of 
 their hearts and ways. Like the members of the 
 Laodicean church, they thi?ik they are rich, and in- 
 creafed in goods, and Ji a fid in need of nothing ; and 
 know not, that they are wretched, and pitferable, and 
 poor, and blind, and naked. They are ignorant of 
 the infinite evil of fin, and do not believe it to be an 
 offence deferving the wrath and curfe of God, GaL 
 iii. 10. Rom. vi. 23. They are ignorant of the in- 
 finite holinels and juftice of God, — that he is of purer 
 eyes than to behold iniquity, and will by no means 
 clear the guilty. Their eyes were never opened to 
 behold the matters contained in divine revelation, 
 and, hence, they neither know themfelves, nor God 
 aright. They have neither feen fin in its vilenefs 
 and malignancy, nor the necefllty and excellency of 
 Chrift Jefus. i Cor. ii. 14. The natural man recei^ 
 veth not the things of the Spirit of God j for they are 
 foolijljnefs to him ; neither can he know them, becaufe 
 they are fpiritually decerned. The blindnefs of the 
 natural underftanding is in nothing more apparent 
 than in this, — that while many men fhew the mod 
 ready apprehenfion of the affairs of the prefent life, 
 they at the fame time exhibit the mofl: grievous in- 
 capacity to know and regard the things which be- 
 long to their everlafling peace. 
 
 2. This ^xoct^disixom pride and f elf conceit. The 
 doftrine of falvation by the crofs of Chrift is a hum- 
 bling doftrine to the creature. It tends to exalt all 
 the perfedions of God, but efpecially his free, fove- 
 reign, and rich grace. For by grace ye are fuved, 
 I'o the praife of the glory of his grace, he hath made 
 us accepted in the Beloved, But this do6lrine is cal- 
 culated 
 
iviil he attended with Perdition, 2 7 
 
 culated to level human pride, — that no Jlejh may 
 glory in his prefence, and that he that glorieth maj 
 glory in the Lord* 
 
 Man is naturallj a very proud creature. This is 
 a part of the image of Satan, which he hath contraft- 
 cd, in confequence of his lofing the image of God, 
 which was originally drawn upon his foul. He is proud 
 of himfelf, and vainly puffed up ly his JleJIdy mind. 
 Though he is nothings yet he thinks himfelf to be 
 fomethingy ^nd thu$ deceives himfelf^ Gal. vi. 3. lie 
 imagines that he is capable of recovering himfelf 
 from a ftate of guilt, and of procuring God's favour, 
 in lefs or more, by fome felfifli efforts at reformation. 
 He does not believe, that he is morally dead in tref- 
 pajfes and fins, and that, until he be made alive by 
 divine power, he can do no good thing. To tell 
 fuch a perfon, that he can do nothing for himfelf, 
 and that he mufl be indebted to the crofs of Chrift 
 for the whole of his falvation, or that otherwife he 
 muft perifh, is a pofition which ftrikes fo directly 
 againft the natural pride of his heart, that he is ready 
 to refent it as an infult. Hence he boafts of the good' 
 nefs of his heart, the honejly and inofftnjivenefs of his 
 life, and he cannot but think, that God muft have 
 fome refpedt to him, on that account. This was the 
 cafe with thefe mentioned, Rom x. 3. T/6^, being 
 ignorant of God's righteoufncfsj and going about to 
 ejiablifh their oivn rig hi euf nefs, have not fubmittcd 
 themfelves untg the right eouf?iefs of God, This vain 
 conceit which men have of themfelves, and of their 
 own righteoufnefs, lies at the root of all the contempt 
 that is poured upon the doflrine of the crofs. 
 
 3. This proceeds from the natural enmity of the 
 
 heart againll God. We might, at firft, have reafoii 
 
 C a to 
 
28 Contempt of the Go/pel 
 
 to be furprifed, that the dodrine of falvatlon for fin- 
 tiers by the crofs of Chrifl, — a doftrine which dif- 
 plays fo much love, and grace, and condefcenfion, on 
 God's part toward them, — fhould ever at all be op- 
 pofed, or fhould for a moment be treated as fooliih 
 by any of them. But our wonder muft ceafe, when 
 it is confidered, that the heart of man is naturally 
 fet againft God, and againft every thing that is of 
 God. The words of the apoflle to this purpofe are 
 cxprefs : Rom. viii. 7. "^be carnal mind is enmity 
 Qgainjl God; for it is not fuhjeEl to the iaiv of God, 
 neither indeed can he. It is no fmall proof of the di- 
 vinity of the dodrine of the crols, that men are by 
 nature fo univerfally fet againft it. For, it is not 
 this, or that man only, who reckons it foolifhnefSj 
 but every man does fo, who is not fupernatu rally, 
 enlightened. If this dodrine were apt to meet with 
 general reception and entertainment among men, we 
 would have reafon to fufpedt that it is not of God j 
 becaufe the Scripture tells us, that the carnal mind is 
 enmity againji God, and that the natural man recet- 
 veth not. the things of the Spirit of God, Nor is there 
 a more glaring proof of reigning enmity againft the 
 Moft High God, than the bitternels, as well as the 
 contempt, with which the dcdrine of a free falvation 
 through the crofs of Chrift, has been treated by 
 many. This is truly matter of mourning, and will 
 be fo to all the friends of the gofpel, as well as it was 
 to Paul, Phil.iii. 18. Many walk^ ofivhom I tell you, 
 even weepings that they are the eriemies of the crofs of 
 Chrijl, Thefe are enemies to God, and will be 
 treated as fuch ; for there is no peace with God, nor 
 love to him, where the heart is inimical to the crofs. 
 It is, indeed, by the crofs alone, that the enmity of the 
 
 heart 
 
•U'/// he attended with Perdition. 29- 
 
 heart is flain, and that reconciliation to God takes 
 place. Rom. v. 10. When we were enemies, we wer& 
 reconciled to God by the death oj" his Son. 
 
 4. This proceeds from the power which Satan has 
 ov€r natural men. Though their own ignorance, 
 pride, and enmity, lie at the root of their oppofition 
 to the crofs of Jefus, yet all thefe, and other corrup- 
 tions, are under the management of the prince of the 
 power of the air, the fpirit that worketh in the child- 
 ren of difobedience. It is thus that the apolile ac- 
 counts for mens indiflference about, and oppofition to, 
 the gofpel, 2 Cor. iv. 3, 4. If our go/pel be hid, it is 
 hid to them that are lofl : In whom the god of this- 
 world hath blinded the fninds of them which be/ieve 
 not, lefl the light of the glorious gofpel of Chrifi, who 
 is the image of Cod, fhould fhine into them. Satan is 
 called the god of this world, becaufe he has a natural 
 dominion over all men, and, notwithftanding the dif- 
 penfation of grace, flill retains his power over the 
 greater part of them. He has the throne in everj 
 unrenewed heart •, for he is faid to be in them who 
 are blinded \i'^ him. He knows that the gofpel is a 
 moft pow^erful engine erefted for battering down his 
 kingdom. He, therefore, hates it with a perfect ha- 
 tred, and endeavours to prevent its fuccefs, by blind' 
 ing the minds of men. He exerts his utmoft in- 
 fluence, and ufes every mean, to keep them in igno- 
 rance and error, and to foment their prejudices againft 
 the dodrine of the crofs. He cannot prevent the. 
 light of gofpel truth from Ihiiiing in the world, but 
 he leaves no metho^ untried, to prevent its lliining 
 into hearts. And very wonderful is the power which 
 he feems to have, in this rcfped, ov-r many men^ 
 who, though very agreeable member^ of civil fo* 
 C 2 ciety 
 
$0 Contempt of the Go/pel 
 
 ciety, and ufeful in their places and ftations, yet con- 
 tinue inveterate enemies to the dudrine of the crols. 
 Under the baleful influence of this arch-enemy, they 
 are kept ignorant of themfelves, of the extent of the 
 divine law, of the holinefs and juftice of God, of the 
 dreadful confequences of fin ; and all this, to perfuade 
 them, that their is no neceflity for the crofs of our 
 Lord Jefus Chrift. Very fad, however, is the ac- 
 count given of fuch. If our go/pel be hid, it is hid to 
 them that are lojl, This leads us to the 
 
 III. Head of our method, which is, to take a view 
 of the manner in which thofe, to whom the preach' 
 ing of the crofs is foolifhnefs, are here charafterifed. 
 The apoftle denominates them, them that periJJy, 
 This is a defignation full of alarm, and may well 
 mahe the ears of every one that heareth it to tingle. 
 Yet it is no lefs true than dreadful. All who con- 
 temn the preaching of the crofs of Chrift, are pre- 
 fently in a perifnng condition ; continuing to do fo, 
 they mud perijh for ever ; and both thefe flow from 
 their own unbelief 2.nA objlinacy, 
 
 I. They are prefently in a perijhing condition. 
 The word here ufed, not only denotes the future 
 mifery awaiting them, but is expreffive of the pre- 
 fent wretchednefs of their flate. They perifli under 
 lin, which they will find, fooner or later, to be a bur- 
 den too heavy for them to hear. Our bleffed Lord 
 fpeaks of men dying in their fns, John viii. 24. Sin 
 3s th(' death of the foul. Under the power and do- 
 minion of It, the foul is diverted of every principle 
 of fpiritual life, and is abfolutely incapable of any 
 motion towards God, or towards that which is truly 
 good. The proper life of a foul lies, not merely in 
 
 its 
 
will he attended with Perdition. 31 
 
 its being endowed with the necclTary rational facul- 
 ties, but in the moral conformity of all thefe faculties 
 to the holy nature and will of God. Though a mail 
 be poflefled of reafoning powers, and have greatly 
 improved thefe by learning and ftudy, yet, if he be 
 not renewed in the Jpirit of his mindhy the power of 
 the Holy Ghoft, his foul, with all its boafted endow- 
 ments, is ftill dead in trefpajjes andjins^ Eph. ii. i. 
 How many are thus perilhing under the power of 
 fpiritual death, being alienated from the life of God ; 
 through the ignorance that is in them, and becaufe cf 
 the blindnefs of their minds I 
 
 But beiides this, the contemner of the crofs of 
 Chrift is perifhing under an accumulated load of un- 
 pardoned guilt. Every fin, in thought, word, and 
 deed, is a crime committed againft God, the Su- 
 preme Lord and Lawgiver. It has a guilt in it, ri- 
 ling in atrocity, in proportion to the infinite majeity 
 of that Being, of whofe law it is a violation, and 
 whofe authority it tramples upon. Of confequence, 
 it cannot but be highly offenfive unto him, and muft 
 necelTarily fubjed the fmner to fuch puniQiment, as 
 an infinite Avenger is capable of infliding. Now, 
 let it be conlidered, how innumerable the fins of 
 every man are, — that they are more than the hairs 
 upon his head, and that every one of them renders 
 him criminal before God, — an object of his difplea- 
 fure and wrath : And then fee, if a perfon, thus la» 
 den with iniquity, for which he himfelf can make no 
 atonement, and who rejeds the atonement which 
 Chrift hath made, be not properly defigned one that 
 perijheth. 
 
 Such a perfon is prefently under the curfe of God's 
 law. That dreadful featence which was pafTed up- 
 on 
 
3^ Contempt of the Gofpel 
 
 on the whole human race in confequence of their a- 
 poftafy from God, continues in full force againft all 
 who ha»ve not fled to Jefus the Mediator of the new 
 'covenant, and to the blood of Jprinkling, The Spirit 
 of God declares, that they are under the curfe, and 
 that every one of them u curfed, Gal. iii. lo. Though 
 they may have a large portion of the common gifts 
 of Providence ; though they may be free of many of 
 thofe troubles, with which others are viliced j though 
 they may feem to pofi'els peace, and eafe, and joy, 
 and may laugh at thofe who are exercifed about lin 
 and falvation •, yet they are prefently under a fen- 
 tence of eternal death. John iii. i8, 36. He that 
 believeth not is condemned already ; he fhall not fee 
 life^ hut the wrath oj God abideth on him. Could it 
 be expe6led, that a poor criminal, who is condemn- 
 ed to die, Ihould pofTels an eafy mind ? Where 
 perfons have occurred fo fatally defperate as to de- 
 fpife the fentence of the law, and to fport with death, 
 attended, too, with violence and fhame, — they have 
 juftly been conlidered as great objects of commifera- 
 tion. But of how much greater folly fliali they be 
 thought guilty, and what confummate objefts of pity 
 are they, who, under a fentence of eternal death, 
 continue carelefs and fecure, ftudy io fpend their day^ 
 in profperity, and their years in pleafuresy fet death 
 and judgment at defiance, and fay. We fhall have 
 peace, though we walk in the imagination of our 
 hearts ^ Such perfons may be addreffed in the ftri- 
 king words of Elihu, Job xxxvi. 18. Becaufe there 
 is wrath, beware lejl he take thee away with his 
 firoke-y then a great ranfom cannot deliver thee, — In 
 itne, the contemners of the method of falvation by 
 the crofs, are prefently periihing ia that woful ftat« 
 
 defcribed 
 
will be attended with Perdition, 33 
 
 delcribed by the apoftle, Eph. ii. 11, 12. They are 
 without Chrijly being aliens from the commonwealth 
 of Ifrael, and fir anger s from the covenants of promife^ 
 having no hope, a?id without God in the world. 
 
 2. If they perfift finally in treating the gofpel of 
 Chrift as fooliflinefs, they raufl peri/hfor ever. The 
 Spirit of God afliires us, that the end of all fiich is 
 defiruBion, Phil. iii. 18, 19. Nothing can prevent 
 their endlefs mifery, feeing they rejed the only hope 
 fet before them. There is not falvation in any other : 
 for there is not another name under heaven given a* 
 mong men whereby we muft befaved. The curfe un- 
 der which they are muft be executed upon them for 
 ever and ever, becaufe, as finite creatures, they are 
 abfolutely unable to bear the full execution of it. 
 This curfe is neither believed nor felt by them now> 
 though it adds weight to every ftroke of calamity 
 which they have to endure, and is even mingled 
 with every cup of worldly comfort of which they 
 partake. But at laft, it will bite like a ferpent, and 
 fling like an adder. It will root them out of their ta^ 
 hernacles, and bring them to the king of terrors. It 
 will drive them from light into darknefs, and chafe 
 them out of the world. It will fix them in a ftate of 
 inconceivable anguifii and woe. They fhall be de- 
 prived of the enjoyment of every temporal good 
 thing. Though they heap up fiver as the dujiy and 
 prepare raiment as the clay ; though their harm be 
 filed with plenty^ and their prejfes burjl out with neia 
 wine; yet from all thefe, and other good things, 
 they muft be for ever fcparated. When they die, 
 they fhall carry nothing away. They fhall be for 
 ever without any fpiritual light, life, and comfort. 
 They ftiall feel the lofs of God's favour and loving" 
 
 kindnefsf 
 
^4 Contempt of the Gofpel 
 
 kindnefs, which is better than life. From heaven 
 they fliall be eternally fhut out, and in hell ftiall they 
 lift up their eyes, being in torments. By the moft 
 pamful experience they fhall know, that the God, 
 whom they now far not, is able to deflroy both foul 
 and bzdy in hell. And -jcho knows the po%:,er of Je- 
 hovah's angir / According to his fear, fo is bis 
 wrath. None can conceive the tormenting efficacy 
 of that indignation, which the 5crlr.ture frequently 
 fpeaks of, under the phrafes of everlq/iing dejlruc- 
 tion, everlajiing burnings^ and unquenchable fire^ 
 2 ThefT. i. 8, 9. Ifa. xxxiii. 14. Matth. iii. 12. 
 
 3. Thofe who defpife the preaching of the crols, 
 SIS foolilhnels, do perifh through their own unbelief 
 and ohfinacy. Their deftrudion does not flow from 
 any want of value in the Redeemer's crofs, to pro- 
 cure their deliverance from fin and hell, and their 
 refloration to eternal blelTednefs and glory. There 
 is an infinite virtue and efficacy in his blood to cleanfe 
 every finner y/o/?2 all Jin, 1 John i. 7. Never did 
 a perfon appear in the world, who had crimes fo nu- 
 merous, or fo aggravated, as that the facrifice of 
 Chrift could not put them away. We reckon this 
 an eternal truth, which has been afTerted by the 
 friends of the crofs of Chrift, that there is an infinite 
 intrinfic value in his blood, fufficient to procure the 
 redemption of the whole world, if God had been 
 pleafed fo to appoint it. So that men do not periih, 
 becaufe Chrift is not able to fave them : for he is 
 able to fave to the uttermojl them that come u7ito God 
 hy him, Heb. vii. 25. Nor do any, who live in 
 the gofpel-church, periih, becaufe they have not 
 acce& to the crofs of Chrifl, or, becaufe they have 
 not a proper warrant to fly to it for the fafety of 
 
 dieir 
 
T9 1 ^ _*- /-J-. .; r; 
 
 h^ 
 
^6 Contempt of the Go/pel 
 
 but now they have no cloak for their fm. They may 
 be truly faid to perifli with their own confent : be- 
 caufe, while they defpife and rejeft the myftery of 
 falvation through the crofs of Chrift, it amounts to 
 no lefe than this, that they will rather abide the con- 
 fequences of their lin and guilt, than accept of falva- 
 tion in this way. And this, in the eftimation of the 
 perfonal Wifdom of God, is nothing elfe than chu- 
 Jing to perijh. Prov. viii. 35, 36. Whofojindeth me, 
 jindeth life, and Jh all obtain fov our of the Lord. But 
 he that Ji?ineth againft me wrong eth his own foul: all 
 they that hate me love death. 
 
 It remains, that a few inferences be added, for 
 the improvement of this fubjeft. 
 
 I. From it we may infer, that the natural condi- 
 tion of all men is dreadful. The defcriptive charac- 
 ter here given to the enemies of the gofpel is not pe- 
 culiar to them, but is common to all the defcendants 
 of Adam. Let every gofpel-hearer know, that he 
 is naturally in a perifliing condition. He is guilty 
 and depraved ; the curfe of God's law is in force a- 
 gainft him •, he is expofed to all the effefts of Jeho- 
 vah's wrath, in this world, and in the next; and 
 from this flate he has no ability to work any deli- 
 verance Mbr himfelf. Thofe who are now faved by 
 the crofs of Chrift, were once in this condition, Rom. 
 V. 6, 8. 
 
 - 3. Behold here, the infinite grace and condefcen- 
 fion of our Lord Jefus. That thofe who were pe- 
 rifhing might be faved, he. voluntarily engaged to 
 become a Surety in their room, that he might obey 
 the whole law, and endure the moft humiliating and 
 painful fufferings, under its curfe. He not only li- 
 ved, 
 
will be attended with Perdition. 3^ 
 
 V ed, as a fervant, but he died the death of a flavc 
 and a malefaftor. He became obedient unto death, 
 even the dsaih of the crofs. Jehovah was under no 
 neceffity to plan and execute fuch a method of falva- 
 tion for miferable men. He might have glorified 
 his juftice in their evffrlafling deftruclion, and would 
 have been eternallj blefled and happy, though they 
 had perilhed for ever. But God, who is rich in mer^ 
 cy, for his great love wherewith he loved us, even 
 when we were dead in fins, and ready to perifh, laid, 
 our help upon One who is 77iighty. The eternal Soa 
 voluntarily engaged to give his life a ranfom for 
 many, Conlider, gofpel- hearer, the grace of our 
 Lord ye/us Chriji, that though he was rich, yet fof 
 your fakes he became poor, that ye through his pover^ 
 ty might be rich, 
 
 3. Hence infer, who are the fools in the gofpel- 
 churchk Wherever you fee a man, who treats the 
 gofpel of Chrift with contempt, who aiFecls to ridi- 
 cule the doftrine of falvation by the crofs, or who 13 
 regardlefs of it, as if it were unworthy of his notice, 
 there you fee a fool. The man who dcfpifes the 
 gofpel is defpifing iiimfelf,— is doing the greateft 
 wrong to his own foul. If he fet at nought God's 
 counfel, and wilfully rejtdl the only way of falva- 
 tion, which God ever did, or ever will, reveal a* 
 mong men, where will he fly for help? How long, 
 yefmpleones, will ye love fimplicity, and the fcorn-^ 
 ers delight in their fcorning, and fools hate kno\vledge? 
 fools, and flow of heart to believe all that God hath 
 fpokeni Gad is not willing that ajiy fljould periflj t 
 but the condud of unbelievers imJ)orts, that they are 
 "tather willing to perilh, than to be faved by the 
 crofsk This their way is their folly. By defpifmg 
 D th« 
 
^B Contempt of the Go/pel 
 
 the gofpel-falvation, they render themftlves con- 
 temptible and bafe in the light of God. And if the 
 nature and fpirit of our holy religion allowed us to 
 contemn and defpife any fellow creature, it would, 
 doubtlefs, be that man, who is an enemy to the crofs 
 ofChrifl. 
 
 4. The preachers of the crofs may learn, that 
 they ought not to be aihamed of their Lord, nor of 
 his melTage, although it is foolilhnefs to many. It 
 is fo, only to them that perijh. The men who, with 
 bold impiety, prefume to account the glorious go/pel 
 of the blcJJ'ed God fooUfincfs^ will not fcruple to call 
 the preachers of it fools. But this is no diflionour, 
 confidering from whom the charge comes, and the 
 ground of it. The reproach would rather lie in ha- 
 ving the approbation or good opinion of fiicli men. 
 There is every reafon to imitate our apoftle, who, 
 in fpite of all the rage and ridicule of Jews and 
 Greeks, was not afhamed of the go/pel of Chrijl : for 
 it is the power of God unto fahation^ to every oiu 
 that believethj Rom. i. 16. 
 
 Let gofpel-hearers be perfuaded of the neceflity of 
 the crofs of Chrift, in order to their falvation. This 
 neceiTity appears from your being finners before 
 God, and unable to make any atonement for your 
 fins. — Conlider the juftice and holinefs of God, as 
 difplayed in the fufferings and death of the Lord of 
 glory, God fpared not his oivn Son^ when he found 
 him fubftituted into the room of finful men. How is 
 it fuppofable, then, that he could have fpared them, 
 without a complete fatisfadion ? — Let thefe who are 
 ready to perifj take the benefit of Chrill's mediatory 
 iatisfadion and righteoufnefs, by faith. Him doth 
 jQod fct fort/} to he a propitiation through faith in his 
 . ' * hlood. 
 
ivill be attended with Perdition, ^^ 
 
 blood. Here perilhing finners have found peace, 
 pardon, and acceptance with .a holy and jull God. — 
 Pray for the accompUfhment of thofe promifes, 
 which fecure the gathering of wretched finners to 
 the only Saviour, by means of the gofpel, I fa. xxvii. 
 13. /;7 that day the great trumpet Jhall be hlown^ 
 and they Jhall come which were ready to perijh^—^ 
 and Jhall ivorjhip the Lord. — Beware of reckoning 
 the preaching of the crofs foolijhnefsi or treating it as 
 fuch J for if you do, it is at your utmoft peril. — 
 Improve the difpenfation of the gofpel for jnahng 
 you wife unto fahation^ through faith which is in 
 Chriji Jefus, — Remember to pity, and to pray for, 
 thofe who continue to defpife it. They are in a 
 dreadful ftate, according to this text : for the preach" 
 ing of the crofs is to them that perifhfoolijhnefs. 
 
 SERMON III. 
 
 XHE GOSPEL IS A SPECIAL MEAN OF SAL- 
 VATION TO SOME. 
 
 I Cor. i. 18. 
 
 —'But unto us which are faved it is the power of 
 God. 
 
 THE Scriptures declare, that fahatlon is of the 
 Lord. It is of his infinite grace, fovereignty, 
 and wifdom, that it was provided for finners, and 
 revealed to them. They were reduced to a ftate 
 D 2 of 
 
40 "Jhe Gojpil is a fpecial Mean 
 
 of fuch deplorable wretchednefs, that none could ex- 
 tricate them but God himfelf. / looked^ fays he, 
 and there was none to help; and I •H'ondered that 
 there was none to uphold : therefore mine own arm 
 brought fahation. The purchafe of falvation was 
 made by God our Saviour, who gave his life a ran- 
 Jom for many. And that finners may be informed 
 about this falvation, and may obtain it, he hath in- 
 flitiued ordinances in his church. For this end, 
 efpecially, he hath appointed the preaching of the 
 everlafting gofpel, and hath interpofed his high au- 
 thority, that men (hould believe on him unto eter- 
 nal life. This appears, in a human view, to be a 
 Very improper method of dealing with iinners. It 
 they be dead in trefpajfes and Jins ; if they be obfti- 
 nate and rebellious; and if their natural enmity be 
 more keenly fet againft God's method of faving men 
 by his Son •,— then the plain preaching of the gofpel 
 feems to be a mean very inadequate to the purpofe 
 intended. The heart of every linner is flrongly for- 
 tified againft receiving any impreflion by the word. 
 To many, who have accefs to hear it, it is an ob- 
 ie6l of avowed contempt. The dodrines of free 
 grace are contrary to the natural apprehenfions, 
 pride, and wifhes of men, who go about to ejiahlifo 
 their own right eoujnefs. And, in general, there are 
 comparatively few difpofed to receive the gofpel by 
 faith, and improve it as the gofpel of their falvation. 
 After all, there is no reafon to be afhamed of it, or 
 to be difcoiu-aged, either on account of the open 
 contempt that is poured upon it, or becaufe it has 
 no gracious efFeft upon many vvlio hear it. It is flill 
 Thrift's ordinance, and, therefore, fliall accomplifh 
 
 al) 
 
of Sahation to fome, 41 
 
 dU the gracious purpofes which by it he hath defign- 
 ed to perform. 
 
 We have, in former difcourfes, confidered the 
 mournful account v^hich the apoftle gives of the opi- 
 nions of fome concerning the gofpel, together with 
 the fatal confequence to themfelves, as expreffed in 
 the firft part of this verfe. For the preaching of the 
 crofs is to them that perijh foolijhnefs. We may now 
 turn our attention to the pie af ant and comfortable ac^ 
 count given of the blelTed effetls of the gofpel upon 
 others, in the laft part of the verfe. But unto us 
 which are faved it is the power of God, Obferve 
 here, 
 
 1. What the preaching of the crofs is faid to be. 
 It is the power of God, This means, that it becomes 
 cfFedtual, as the great iniirument of God's faving 
 power. It is accompanied with an exceeding great- 
 nefs of his power, as the expreflion is, Eph. i. 19. 
 By the power of God, it is rnade efFcftual for the 
 fpiritual quickening and enlivening of dead fouls, of 
 bringing them to a proper knowledge of the mylle- 
 ry of the crofs of Chrift, and to confidence before 
 God, on that ground. It becomes efficacious, in 
 their juftification, by bringing their fouls to a pro- 
 per reft before God upon the blood of the crofs ; 
 and it is efficacious for their fanclification, as the ne- 
 ceflary and merited fruit of the crofs. 
 
 2. To whom it is the power of God. Unto vs^ 
 which are faved. This is to be underftood of real 
 believers, who, through faith in the crofs of Chrift, 
 are already in a ftate of falvation. It does not im- 
 mediately refpedt the future perfefled falvation, 
 which believers have to look forward unto in the 
 world to come ; but has a reference to their prefent 
 blelTed ftate, as pardoned, accepted, fan6tilied, and 
 
 D 3 aftiire 
 
42 ^he Go/pel is a fpecial Mean 
 
 affured of being kept by the power of God through 
 faith unto fahaiion, ready to be revealed in the laji 
 time. The preaching of the crofs is the great mean 
 of bringing them into this happy ftate. 
 In difcourfing upon this fubjeft, we may, 
 
 I. Confider, more particularly, what the preach- 
 ing of the crofs is here faid to be •, it is the 
 power of God, 
 II. To whom it is fo. Unto us which are fa* 
 vedi and, then, add a few inferences. 
 
 I. We are to confider, more particularly, what 
 the preaching of the crofs is here faid to be j it is the 
 power of God, 
 
 And we may, ly?, Mention a few things import- 
 ed in its being called the power of God ; and, idiy, 
 Show in what refpe61s it is fo. 
 
 ly?, We are to mention fome things imported in 
 its being called the power of God. 
 
 I. It refers to the application of Chrift's purchafe 
 unto the fouls of men. He made a purchafe of fal- 
 vation by his obedience unto death. Hence he is call- 
 ed the Author of eternal falvation, Heb. v. 9. The 
 purchafe of it was made by a price of infinite value, 
 which the Surtty paid down to the law and juilice 
 of God, — even the price of his own precious blood, 
 Heb. ix. 12. Under the gofpel difpenfation, this 
 falvation is adually bellowed upon finners, through 
 an application of the purchafe of it unto them. This 
 is efFeduated by his power. On that accour^t he is 
 faid to be mighty to fave, Ifa. ixiii. i. In that verfe 
 he is reprefented as returning from the work of 
 redeeming a loft people, by the price he paid 
 
 down 
 
of Salvation to fome. ^^ 
 
 tiowa to juftice, and the vidory he obtained over 
 Satan, in his bloodfliedding and death. Yet he is 
 fpoken of as having farther work to do, and as flill 
 able for it. He was travelling in the greatnefs of his 
 firength^ and mighty to fave. He had the further 
 work of applying the purchafed redemption to fouls, 
 and he was flill able for it by his infinite power. 
 
 This powep is exercifed by means of the preach- 
 ing of the crofs, for bringing finners to have an ac- 
 tual intereft in his fatbfadion and purchafe, in order 
 to their falvation. It is on this account that men 
 are faid to be fcroed by the go/pel, i Cor. xv. i, 2. 
 They are not faved by it, in itfelf coniidered, but 
 only as'it belongs to the means which the Mediator 
 ufes in the application of his falvation. This is not 
 left to depend on the will or power of man, other- 
 wife the gofpel would be altogether unfuccefsful. 
 But it is made effectual, by his almighty power, as 
 to all the objedb of redeeming love, John vi. 37. 
 
 2. ^he preaching of the crofs being called the 
 po^er of Godi imports, that there is a gracious work 
 accompliihed in the fouls of men, by means of it. 
 The purchafe of falvation was made without men, 
 but the application of it is, by the power of the Re- 
 deemer, exerted, and operating within them. Hence 
 God is faid to work in men, Phil. ii. 13. And as 
 God worketh gracioufly in men, by means of the 
 word, fo, in that refpect, it is faid to ivork effeBnal* 
 ly in them, i Theff^ ii. 13. Thus the work of grace 
 in fouls is fometimes afcribed unto the gofpel : yet 
 it is not thus by itfelf confidered, but the power of 
 God coming along with it, that is productive of a 
 faving change in the hearts of men. By this power 
 of God they are refcued from that flate of univerfal 
 
 cormption, 
 
44 ^-^^ Go/pel is ajpecial Mean 
 
 corruption, deadnefs^ and enmity, which they are 
 m through the fall, and made to enjoy 7iew?iefs of 
 life. They are created again in Chriji Jefus iinto 
 good works ; and have to fay. He reflortth 7jiy foul : 
 he leadeth me in tht paths of right eoiifnefs for his 
 name* s fake. And there is no benefit got by the 
 gofpel, but as it is accompanied with, and made the 
 means of, this divine efficacy upon mens hearts. 
 
 3. This imports, the exceeding greatnefs of the 
 work of grace upon the foul. The work defigned 
 to be effeduated by means of tl>is preaching is fo 
 great, as to require nothing "lefs than the infinite 
 power of God. See it exprefledin our Lord's words 
 to Paul at his converfion, Adsxxvi. 17, 18. Deliver^ 
 ing thee from the people, and from the Gentiles, unto 
 ivho?n now I fend thee, to open their eyes, and to turn 
 them from darkneff to light, a?id from the power of 
 Satan unto God, that they may receive forgivenef of 
 fins, and iiiheritance among tbe^n which are fcinEiified, 
 by faith which is in me. How w^as the apoflle to 
 perform all this great work ? In no other way could 
 he be adive or inftrumental in it, than by preaching 
 the gofpel faithfully and plainly unto finners, who 
 were fpiritually blind, and under the power of Satan, 
 who led them captive at his will. Yet multitudes 
 were converted by his miniftry, and he had many 
 for his crown of rejoicing in the day of Chrift. This 
 was an incontrovertible proof that divine power at- 
 tended the preaching of the crofs, and made it, in 
 the experience of linners, to be indeed the power of 
 God. 
 
 The converfion of men is a work for which no- 
 thing lefs than the Redeemer's power is fufficient. 
 It includes in it the renovation of a corrupted nature, 
 
 and 
 
of Salvation Hfo^ne* 45 
 
 and the rendering it conform to the nature of God, 
 which is a change more wonderful, and more ardu- 
 ous, than to make the Ethiopian white. It is called 
 the taking of one heart out of^ man, and giving him 
 another, Ezek. xxxvi. 26. It is called a creating, a 
 making all things new, which is the proper work of 
 God. And in this there is a greater and more glo- 
 rious difplay of the power of Jehovah, than is to be 
 feen in the firft creation. For when God created all 
 things out of nothing, as he had no being to aflift 
 him, fo neither had he any thing to oppofe him. 
 But when he comes, under the difpenfation of' the 
 word, to produce a faving change upon the heart of 
 a (inner, all the corrupt principles in it, under the 
 influence of Satan, confpirc to oppofe the good work. 
 The heart, in which the faving change is to be 
 wrought, is filled with enmity againft God, and 
 againft the Word and work of his grace ; and, in that 
 refpeft, it chiefly appears to verify what is aflerted 
 concerning it, by him who cannot lie, that it is de* 
 ceitful above all things, and defperately wicked, Jer« 
 xvii, 9. 
 
 4. This imports, that the preaching of the crois is 
 an inftrument, and no more than an inftrument, ift 
 the application of falvation unto the fouls of men. 
 We fay, it is an inftrument or mean, in the hand of 
 Gcd, for the falvation of iT^en. This, doubtleis, is 
 the direft meaning of the apoftle in the words before 
 us. And the fame he exprcfles in verfe 21. It pie a* 
 fed God, by the fooUfh?iefs of preaching, to fave them 
 that believe, ThefoolifJjnefs of preaching is a phrafe 
 which the apoftle ufes, with reference to the opinions 
 which the men of that age, who were proud of their 
 literature and wifdom, had of it. The matter of 
 
 this 
 
ifi ^he Go/pel is afpecial Mean 
 
 this preaching, as we have already obferved, was 
 foolilhnefs to them. That men fliould be faved by 
 one who died, that they Ihould be juftified by one 
 who was condemned, and that they fhould be blefled 
 •through one who was made a curfe, and was put to 
 an ignominious death, appeared extremely foolifti 
 dodtrine. The manner of preaching the gofpel, and 
 of publifhing it to the world at firft, by a number of 
 iifhermen, and others equally low and mean ; and 
 that in a homely and familiar manner, without any 
 of the gaudy airs of philofophic learning and elo- 
 quence ; was weak and foolifh in their eyes. But 
 herein the foalijhnefs of God was wifer than men^ and 
 the weainefs of God was Jlronger than men ; for what 
 Could not be done by all the efforts of their philofo- 
 phers and do6tors, was effeded by that \Qry foolijh' 
 nefs of preaching which they defpifed. 
 
 But we have alfo faid, that the gofpel is, in itfelf 
 confidered, no more than an inftrument. It can do 
 nothing efFe£tually by itfelf, more than an inftrument 
 can perform a piece of work, without being made 
 life of by a workman. It is not the mean of falva- 
 tion, by any intrinfical fufficiency or virtue, more 
 than the rod, with which ATofes and Aaron perform- 
 ed miracles in the land of Egypt, or than the found- 
 ing of rams horns in the overturning of Jericho's 
 walls. It is only mighty in the hand of the Alrtiighty 
 Redeemer, 2 Cor. x. 4. Hence Paul himfelf afcribcs 
 it wholly to the power of God ; and, in the mod ex- 
 plicit manner, declares that all his own fuccefs in 
 preaching was owing to this power. Chap, iii, 6, 7. 
 / have planted) Apollos watered ; hut God gave the 
 increafe. 
 
 f. This 
 
of Sahation to fome. 4*7 
 
 5. This imports, the indifpenfable neceflitj of the 
 preaching of the crofs. Though it has no efficacy 
 by itfelf, yet it is necefTary, as the inflituted mean, 
 by which the power of God is exerted upon men, to 
 their falvation. It is the rod of his Jlrehgth, by which 
 he rules in the midji of his e7iemies^ and makes them 
 a 'willing people in the day of his power, Pfalm ex. 2, 
 3. Though it can be of no avail to the falvation of 
 any without him, yet the effeBtial vjorking of his 
 power is not to be expected, but by means of it. It 
 is, therefore, a neceflary mean of falvation. The fa- 
 ving knowledge of God, reconciliation to him, and 
 communion with him, are bleffings which cannot be 
 enjoyed without the gofpel. There is no kno;vledge 
 of Chriji-cruci/iedf 2indj confequently, no knowledge 
 of the God of peace ^ but by it. Rom. x. 14. Hov) 
 P)all they call on him in whafn they have not Relieved? 
 and how fi all they believe in him of whom they have 
 not heard f Faith cometh by heariiig, and hearing by 
 the uord of God, All the learning and penetration 
 of the Greeks failed in bringing them to the know- 
 ledge of the only true Cod, and fefus Chriji, whom he 
 hathfent. The world by wifdom knew not God. What 
 a neceflary bleffing, then, is the gofpel, by which life 
 and immortality are brought to light P And how 
 highly ihould it be valued by thofe who enjoy it, 
 feeing there is no exertion of divine power, but by 
 it, 4:oward3 perfons who are capable of being rational- 
 ly dealt with ? 
 
 6. This imports, that we ought to have all our 
 dependence upon God for the fuccefs of the gofpel. 
 l^he preaching of the crofs is his power, and it has no 
 power for doing good, but as he works by it. In it- 
 felf it is a mere report about the Saviour, and hisfal. 
 
 vation ; 
 
48 ^he Gofpelu ajpecial Mean 
 
 vation; and it will not be entertained or believed, 
 but as the arm of the Lord is thereby revealed. It is 
 owing to the reftraint of divine power, that there 
 has been fo much occafion for the prophet's com- 
 plaint in Ifa. liii. i. Who hath helieved our report ^ 
 and to whom is the arm of the Lord revealed ^ When 
 divine power attends the preaching of the crofs, then 
 the report becomes the arm of the Lord ; it does exe- 
 cution againft iin and Satan in the hearts of men, 
 performs works of fovereign grace upon iinners, and 
 fubdues them to the obedience of faith. Then the 
 word of the Lord h^is free courfe and is glorifed, and 
 the name of the Lord Jefus is magnified. On him, 
 therefore, our dependence for the fuccefs of the gof- 
 pel muft reft. Weak as it is in itfelf, it fhall be 
 mighty through God. Happy for a people is it, when 
 that is verified amon^ them, which Paul faid, in 
 I Theff. i. 5. Our Gojpel came not unto you in word 
 only, but alfo in power ^ and in the Holy Ghofi, and in 
 much ajfurarxe. We proceed, 
 
 2dly, To Ihew in what refpe6l3 the preachiiig of 
 the crofs is the power of God unto them which art fa- 
 *ved. 
 
 This refers to the effects which the gofpel has up- 
 on men, when divine power accompanies it. It con- 
 tains a revelation of falvation. It exhibits the fcheme 
 of infinite wifdom, grace, and power, for accomplifli- 
 ing it. It is a revelation of the myftery which was 
 hid in God from eternity, but which is now made 
 manifell in tlie church. It brings God's righteouf- 
 nefs and falvation near men, and makes a free, unli- 
 mited, and unconditional offer of the fame to them, 
 ,But when it is the power of God ^ it has a gracious ef- 
 ii^w^y iox bringing men into a fiate of fahation. It 
 
 is 
 
of Salvation to foine, 49 
 
 is the mean by which they obtain a faving intereft 
 in Chrift the Saviour. It not only brings a report 
 about Chrift unto them, but they are enabled " to 
 " receive and reft upon him for falvation, as he is 
 " freely offered unto them in the gofpel." — We ob- 
 ferve, 
 
 I. That the preaching of the crofs is the power o£ 
 God to men, as it is the mean of producing concern 
 about falvation. Men are naturally thoughtlels about 
 their fpiritual interefts. They are laden with ini- 
 quity, under the wrath and curfe of God, and are 
 ready to perilh for ever j yet they do not feel the 
 burden that lies upon them, nor are they apprehen- 
 Hve of falling into cverlafting mifery and woe. T^hey 
 know not, neither will they underjiatid ; they wal^^) 
 on in darknefs. They may be compared to the Lao- 
 dicean church, whofe condition is defcribed in Re^ 
 iii. 17. 'T.hou fayejl, I am rich, and increafed ivitb 
 goods, and have need of nothing : and knoiuejl not 
 that thou art wretched, and miferahle, and poor, and 
 blind, and naked. This was truly a fad ftate ; but 
 the worft circumftance was, ih^it Jhe knew it noty and 
 therefore had no concern about it. This, however, 
 is the common cafe with mankind, till the Lord, by 
 his word, make fome ferious impreiTions upon them. 
 They are fo loft under the power of fin, fo immerfed 
 in carnality, folly, and the vain or finful purfuits of 
 time, that all care about their precious fouls and the 
 eternal ftate, is totally negletled, They that are afe 
 ter the Jiejh do mind the things of the fe/h. But the 
 Lord, by means of his word, produces a concern 
 about falvation in the hearts of fome. This he does, 
 by convincing them that they are finners, that they 
 are accountable to him, and that they muft appear 
 E before 
 
50 "T/je Go/pel is a fpecial Mean 
 
 before him to anfwer for their conduft. Such con- 
 vidion is produced, more efpeciallj, by means of the 
 law of God: for the gofpel, ftridly and properly ta- 
 ken, is the word of peace, of life, and of confolatlon. 
 But, in a large fenfe, the gofpel, or the preaching of 
 it, takes in the exhibition of the law of God alfo, 
 and, indeed, always fuppofes it : for, as the gofpel is 
 news about a Saviour, v/ho hath magnified the law, 
 and made it honourable^ fo this prfifuppofes that the 
 law was broken and violated by linners. Accord- 
 ingly, in the difpenfation of grace, God makes ufe 
 of the law, in fubferviency to the gofpel, for awak- 
 ening the guilty linner, and leading him to fee the 
 neceffity of the gofpel righteoufnefs, in order to his 
 falvation. 
 
 By means of law precepts and threatenings, the 
 j^d irrefiftibly carries the difcovery of fin into a 
 perlon's confcience, for raifing him up from a flate 
 of fpiritual lethargy, and bringing him to think about 
 what he is, what condition he is now in, and what is 
 hereafter to befal him. Such thoughts, may, no 
 doubt, occafionally pafb through the minds of men, 
 who never have any truly ferious and lafting concern 
 about thefe important matters. Uneafy impreffions, 
 on account of their fin and mifery, which take place 
 for fome time, gradually wear oiF, and are forg(;tten. 
 Like the morning cloud, and early dew, they pafs 
 away. But thofe, upon whom God has a gracious 
 defign, cannot always get fuch impreffions worn off. 
 Convinced that they are finners, and juftly under the 
 fentence of the law, their great concern is, how to be 
 delivered from that woeful ftate, and how to obtain 
 acceptance before God. The grand inquiry now is, 
 -WbatJJiailldo to befaved.^ Every other purfuit is» 
 
 for 
 
ofSahation to fame, 51 
 
 for a time, loft in this. The fecret language of the 
 heart is, Wherewith Jh all I come before the Lord, and 
 how myfelf before the High God? Mic. vi. 6. The 
 juftice and holinefs of God continually prefent them- 
 felves to him, who is a vile iinner. He knows, that 
 he muft appear before God. It is inapoflible, that 
 he can get this appearance fhunned. The queftion 
 which occupies his mind, thtrefore, is, Wherewith 
 Jhall /, a guilty and condemned finner, appear hefore^ 
 him ? 
 
 Now, it is a ftroug proof, that the power of God 
 is accompanying the word, when fuch concern is 
 produced in the heart of any man ; for, man is na- 
 turally a carclefs and thoughtlefs creature, both about 
 God, and about himfelf. Sometimes it has ** har- 
 " rowed up the fouls" of the moit hardened, of the 
 moft proud and haughty finners, — even of thofe, who 
 have formerly treated all religious concern, as a fub- 
 jeft for laughter and derifion. The moft impenitent 
 have been wrought upon by the power of God's 
 arm. The v/ord has been made effedlual for? bring- 
 ing multitudes to fuch concern at once. Witnefs 
 thofe made mention of in Ads ii. 37. 41. In this 
 manner, God's word anfwers to the account given of 
 it, in Jer. xxiii. 29. Is not my word like a f re, faith 
 the Lord ; and Hie a hammer that breaketh the rock 
 in pieces f 
 
 2 . That the preaching of the crofe is the power of 
 God, as it is the mean by which Chrift and falvatioii 
 through him, are difcovered to men. Without the 
 gofpel, they would be abfolutely ignorant of the me- 
 thod of acceptance with God. It is peculiar to the 
 gofpel, as diftinguifhed from every other mean of 
 knowledge, to give a plain, and diftinft account of 
 E 2 the 
 
52 The Go/pel u a fpecial Mean 
 
 the method, in which a guilty finner may meet with 
 God, as reconciled, and at peace with him. Hence 
 it is faid to bri7ig life and itninoriality to lights and to 
 guide our feet into the way of peace, Luke i. 78, 79. 
 In that text we have the natural condition ©f man- 
 kind, while without the gofpel, defcribed. They 
 fit in darknefs, in grofs fpiritual darknefs, having no 
 light to direft them how to get out of that ftate : 
 they grope in the dark like blind men, and, like men 
 in darknefs, they wander more and more aftray. 
 They 7?^ in thefhadow of death : They are under the 
 power of fpiritual death, which is the Ihadow of eter- 
 nal death in hell ; like the Ihadow of the evening be- 
 fore the darknefs of the night. Such is the mourn- 
 ful ftate that men are in without the gofpel. But it 
 'Vifts them as the day fpring from on high, like the 
 pleafant light of the morning, fhewing the finner^ 
 ■who was bewildered in darknefs, the way of peace 
 with God. The light of it guides his feet into the 
 IV ay of peace. 
 
 By it men obtain the knowledge of the do£lrines 
 of falvation; efpecially of the.grand and leading doc- 
 trine of pardon and acceptance with God, through 
 Chrift, as The Lord Our Righteousness. Ac- 
 cordingly the'apoftle fays, in that fimilar text, Rom. 
 i. 16. — The gofpel of Chrifi — is the power of God un- 
 to fahation ; and he gives this reafon for faying fo 
 in ver. 17. For therein is the right eoufnefs of God re* 
 vealed. — The gofpel reveals this righteoufnefs as the 
 meritorious ground or caufe of falvation. And gvq» 
 ry faved perfon, who is come to the years of difcre- 
 tion, has fome competent knowledge of what is 
 meant by this righteoufnefs, and what place belongs 
 to it in the covenant of grace. He kn©ws that it is 
 
 the 
 
of Sahation to font e, 5^7 
 
 the condition of that covenant, and the only merito- 
 rious ground upon which the bleflings of it are be- 
 llowed. Many, indeed, have a fpeculative know- 
 ledge of this, and other principles of religion, to 
 whom the gofpel is not made the power of God un- 
 to their falvation. After all the knowledge they 
 have acquired, they are ftill guilty of rejefting Chrift 
 by unbelief. But thofe w4th whom God deals by 
 faving power, have a fpiritual and internal revela- 
 tion of the method of falvation through Chrift made 
 unto them.- The holy Spirit reveals it to them, ia 
 ihe doctrine of the gofpel concerning it, and difcovers 
 it to be a fuitable method of relief ybr them^ in parti- 
 cular, from all the guilt and danger of their natural 
 condition, i Cor. ii. ic. 14, i j. They obtain a fur- 
 prifing and folacing view of the glory of Imma^uel's 
 perfon, fatisfadion, and righteoufnefs, and of the glo- 
 ry of the divine peifed:ion3 in the myllerious me- 
 thod of redemption through his bloody 2 Cor. iv. 6, 
 They behold in Chrift Jefus allfulneji of what is ne- 
 celfary for relieving them from their guilty, pollu» 
 ted, and condemned ftate, i Cor. i. 30. God makes- 
 ihe light to break into thtir once darkened under- 
 ftandings, fo that they perceive the fuitablenefs and 
 glorj of falvation by the crofs of Chrift, in a manner 
 very different from what they formerly did. And 
 it comes with fuch convincing power and evidence, 
 that they can no more reiift it, than men can prevent 
 the fun from rifing in the eaft. Gody faith the apo- 
 ftle, hath Jhined in our hearts. 
 
 3. That the preaching of the crols is the power of 
 
 God, as, by means of it, God overcomes the oppoii- 
 
 tion, which is in the heart of man, unto the way of 
 
 falvation through Chiift. - Ail the hearers of the gof- 
 
 Sl 3 B^li 
 
54 The Go/pel IS a fpecial Mean 
 
 pel are naturally enemies to it. Some avow their 
 enmity in a more open and daring manner, by cou' 
 iradiSiing and hlajpheming its precious and peculiar 
 do6lrines, after the example of thofe Jews mentioned 
 in A6ls xiii. 45. Rut although all are not left to go 
 this dreadful length, yet every man is, in his uncon- 
 verted ftate, an enemy to the gofpel of the Son of 
 God. The human heart is fet againft the very fpirit 
 and defign of it, which is to glorify God, and to 
 exalt his grace in the falvatioii of finners, without 
 leaving any fhare of the praife of it to themfelves^ 
 1 Cor. i. 29.^—31. Againft fuch a plan of falvation 
 they are keenly fet. Even the convinced finner, 
 ivho is obliged to confcfs that he is guilty, and that 
 he deferves puniftiment, manifefts fuch reluftance to 
 falvation through the crofs of Chrift, as to feek it in 
 fome other way. To what is that legal principle, 
 xvhich is inlaid in the heart of every fmner, to be at- 
 tributed, but to innate enmity againft God and the 
 gofpel ? This is evident from that pride and felf- 
 conceit, which prompts the finners in Zion to enter- 
 tain an opinion of their ability to do fomething for 
 procuring their own recovery from a ftate of guilt 
 and condemnation. The proud linner fcorns to be 
 indebted to the righteoufnefs of another. The preach- 
 ing of the crofs is a Jlumhling block to him, as to the 
 Jews ; and, in oppofition to it, he takes the fame 
 courfe which they did, as exprelTed in Rom. x. 3. 
 But the gofpel, accompanied with divine power, is 
 fuccefsful in fubduing the natural oppofition of the 
 heart unto it. The weapons of our warfare are not 
 carnal, but mighty through God to the pulling down 
 cfjirong holds : Cafiing down imaginations^ and every 
 high thing that fnaltsth itjelf againfi th^ knowleage 
 
 of 
 
of Salvation to Jome. 55 
 
 of Godi and bringing into captivity evety thought to 
 the ohedience ofChrift. This cannot te done by the 
 precepts and threatenings of the law. Thefe may- 
 con vince a finner that he is guilty, and may bring 
 him the length of defpair ; but, even then, his heart 
 is as much averfe to the Saviour as ever. It is only 
 the gracious power of God, coming along with the 
 peaceful do6lrines and promifes of the gofpel, that 
 effeflually overcomes the enmity of men againft 
 Chrift. In this refpeft, it is the power of God, in 
 the cafe of all true Chrift ians, They have fome 
 experience of fubduing power, bringing their llout 
 hearts to fubmit to the method of grace *, and thus 
 the gofpel has proved to be the word cf reconcilatioit 
 to them. 
 
 4. The preaching of the crofs is the mean of in- 
 clining and enabling finners to embrace the method 
 of falvation by Chrift Jefus. When the oppofition 
 to it is overcome, it is cheerfully acquiefced in and 
 embraced. The foul goes out from all dependence 
 upon itfelf unto Chrift, in the exercife of an appro- 
 priating faith, with the greateft freedom and alacri- 
 ty, Pfal. ex. 3. By this means, the obftinate finner 
 is difpofed to yield himfelf, as a debtor to the free 
 and fovereign grace of God reigning through righ^ 
 teoufnefs unto eternal life by Jefus Chrifi our Lord, 
 He willingly relinquifhelh, and that for ever, eve- 
 ry falfe foundation, which he once depended upon, 
 and comes over lo the foundation laid in Zion, Phil, 
 iii. 3. The gofpel is the power of God, in produ- 
 cing that faith in the heart, by which the foul moves 
 toward Chrift, and takes refuge in him, as the Lord 
 his righteoufnefsy Rom. x. 17. 
 
 5- la 
 
5 5 The Go f pel is a fpecial Mean 
 
 5. In fine, the preaching of the crofs is the power 
 of God unto them which are faved, as it brings the 
 foul to full fatisfadtion with the way of falvation 
 through Chrift. Men are not forced, againft their 
 will, to believe. They are not driven, but fweet- 
 ly, though powerfully, drawn, to Chrift for falva- 
 tion. God fays, / drevj them with the cords of a 
 marly with bands of io've. And they fay, Behold we 
 come jtnto thee ; for thou art the Lord our God, They 
 experience the higheft fatisfadion in tht gofpel- me- 
 thod of falvation. Formerly, perhaps, they were 
 as virulent enemies to the doftrine of the crofs of 
 Chrifl, as ever the Jews or Greeks were, w^ho reck- 
 oned it the moll fooliih thing imaginable : but, ha- 
 ving got a difcovery of it, through the Spirit of 
 God fhining upon the word, they efteem it as moil 
 valuable. Ujito them that believe Chrifi is precious^ 
 though he be a Jione of Jiumblingj and a rock ofof- 
 fence, unto them which fumble at the word. The 
 believer finds folid peace and fatisfaftion to his con- 
 fcience and heart in the blood and righteoufnefs of 
 Jefus. He joys in God, through our Lord Jefus 
 Chrifi, by whom he has now received the atonement. 
 In Chrift, he fees his title to eternal life made infal- 
 libly fure, fo that he cannot lofe it, or come fhort of 
 it. I know whom I have believed, aJid 1 am perfua- 
 ded that he is able to keep that which I have commit- 
 ted unto him againfi that day. 
 
 We fhall not proceed further at this time, but 
 leave the other head of the method to be the fubjeft 
 of another difcoiirfe. 
 
 As much has been faid, as ferves to (hew, that 
 the ^reaching of the ciQfc is an invaluable bleffing \ 
 
 becaufs 
 
of Salvation to fome, 57 
 
 becaufe it is the chief inftrument which God makes 
 life of, by his power, in the falvation of men* 
 There is nothing belide it, by which he is to be ex- 
 pected to begin and promote their falvation. Dif- 
 courfes upon mere morality, and all thofe emptyj 
 though florid, fermons, now too much in fafhion, 
 which have nothing of Chrift, or his crofs, of his 
 righteoufneis and grace, in them, are no more to be 
 expeded to be the power of God in the falvation of 
 finners, than the writings of thofe Greek philofo- 
 phers who defpifed the crols of Chrift as a very 
 foolilh thing. — Let every gofpel-hearer learn to prize 
 the revelation of Chrift by the gofpel, and to be 
 earneft with the Lord, in prayer, that it may be 
 made the power of God to him. For, unto them 
 which arefaved it is the power of God, 
 
 S E R M O N IV. 1 
 
 1 
 
 I 
 
 THE GOSPEL IS A SPECIAL MEAN OF SAL- J 
 
 VATION TO SOME. 
 
 I CoR.i. 18. \ 
 
 But unto us which are faved it is the power of God, \ 
 
 nLESSED is the people that know the joyful found, \ 
 
 What is this joyful found? We anfwer ; It is^ 
 the good tidings of a free and full falvation through : 
 
 the mediation of Jefus Chrift, which are publiftied ' 
 
 by 
 
5$- The Go/pel IS a fpecial Mean 
 
 bj the gofpel among finful men. It is 2l joy ful found 
 of liberty to captives, of pardon to the guilty, of 
 health to the difeafed, and of life to the dead. It is 
 intelligence about an able and affeftionate Saviour 
 provided for wicked men, the foes of God, who had 
 deftroyed themfelves. What is that knowledge of 
 the joyful found, with which fome are b^'^ffed? It 
 is not a common knowicdge of the gofpel, which 
 many men have, who do not believe it. Nor is it 
 that knowledge of divine things, which makes men 
 fpeculative, heady, and high minded. But it is the 
 knowledge of the gofpel, as God's voice fpeaking 
 nnto the perfon about fomething, which efpecially 
 concerneth him* It is a knowledge of it, not as the 
 word qfmen, hut, as it is in truth, the word of God* 
 It includes a perfuafion, that the gofpel carries a 
 meffage from God unto men, and a belief of the 
 truth of the meffage, with particular application to 
 the perfon himfelf. What is that hleffednefs, which 
 belongs to thofe who know the joyful found ? We 
 anfwer, that as the gofpel is the found of peace and 
 good will towards men, fo this fpiritual knowledge of 
 it is iufeparably conneded with a ftate of falvation. 
 The perfon is brought into this happy ftate, and is 
 blefled with an adual intereft in a free, a full, and 
 on infallibly certain falvation, according to this text. 
 Having, In the preceding difcourfe, confidered the 
 preachijig of the crofs, as it is the power of God unto 
 fome perfons, we (ball, 
 
 II. Confider tc whom it is fo. Unto us -xhich are 
 failed, fays Paul. 
 
 He includes himfelf, along with other believers. 
 It is uoi the language of pride and pi^eliimption, but 
 
of Salvation to fame* ^g 
 
 of faich and experience. He, and other true Chri- 
 flians, had real and delightful experience of the 
 power of God attending the revelation of Chrift un- 
 to them. They were formerly the children of dif- 
 ohedience, and, confequently, the children of wrath^ 
 even as others. But they had been brought to 
 thoughtfulnefs about fin, under a work of convic- 
 tion -, and they had even fled to the crofs of Chrifl 
 for fafety, under the enlightening, renewing, and 
 enabling influences of the Holy Gholl. The preach- 
 ing of the crofs, which they had reckoned the great- 
 eft foolifhnejs^ carae with fuch power upon their 
 fouls, that they not only believed the dodrine, but 
 were fweetly conflrained to cleave to the crofs, as 
 tire only method of pardon and acceptance for fuch 
 Tinners as they were. They had experience of be- 
 ing faved from a ftate of unbelief and impenitence, 
 •and had a perfuafion of their everlafting falvation. 
 It is, therefore, with juftice and uroprietr, that the 
 apoftle fays of himfelf, and of them that had obtain- 
 ed like precious faith with him, Unto us which are 
 Javed it is the power of God» 
 
 In the former difcourfe, we obferved, that this 
 does not immediately refer to the future falvation, 
 in a ftate of eternal glory, which the faints have to 
 hope for, (although this is not to be excluded, be- 
 caufe it muft neceffarily follow) ; but that it princi- 
 pally refers to the prefent ftate of all true Chriftians, 
 in this world. As there were numbers of fuch hap- 
 py perfons in Paul's time, even fo^ at this prejent 
 time alfo there is a remnant , who are already in a 
 ftate of falvation, by means of the preaching of the 
 crofs. Of them, as much as of ancient Ifrael, it 
 may be faid, Happy art thou, Ifrael; who is like 
 
 urttv 
 
6o The Go/pel is a fpecial Mean 
 
 unto tbeCf people fcrjed by the Lord! Deut. xxxiii. 
 29. 
 
 We iliall take a very concife view of that happy 
 flate which they are prefently in, on account of 
 which they are denominated fuch as are faved» 
 
 I. They are faved, as being brought into a new 
 (late in regeneration. The faith, by which they ap- 
 prehend the crofs of Chrifl for falvation, flows frona 
 the exercife of that fpiritual life which is implanted 
 in them by the Holy Ghoft. The implantation of 
 this life is what the Scripture calls regeneration, and 
 a being born again. It is a change which is produ- 
 ced by the preaching of the crofs, or the word of 
 the everlafting gofpel. 1 Pet. i. 23. Being born a- 
 gaint not of coj-ruptible feed, but of incorruptible^ by 
 the word of God, which liveth and abideth for ever.-^ 
 But the holy Spirit, by whom divine power is more 
 immediately exerted in this work, is the only efH- 
 cient agent. The word of the gofpel, in itfelf con- 
 fidered, can here be of no efficacy. And hence our 
 Lord calls it a being born of the Spirit, John iii.5, 6. 
 £xcept a 77ian be born of the Spirit, he cannot enter 
 into the kingdom of God. — ^That which is born of the 
 Spirit, is fpirit. The Scripture reprefents it under 
 the notion ai being born again, becaufe the perfon, 
 upon whom the change is produced, is made a new 
 creature, and is introduced into a very new world, 
 even the world of grace, to which he was an entire 
 ftranger. He enjoys and exercifes a life which he 
 formerly had not. Then he was lying in the dark 
 womb of corrupt nature, but now he is born into 
 the fpiritual world. He is enabled to difcern, and 
 to be occupied about, objects formerly unknown, 
 and he partakes of privileges of which in paft time 
 
 he 
 
of Salvation to fame, ' 6t 
 
 he had no experience. In his unconverted (late, he 
 had no more underftanding of it, than Nicodemus, 
 to whom the dodlrine feemed an abfurditj, accord- 
 ing to what he faid to our Lord, John iii. 4, 9. Hoj) 
 can a man be born when he is old? Can he enter the 
 fecond time into his mother* s 'womh, and be born? 
 How can thefe things be? 
 
 Though the manner of the Spirit's operation up- 
 on the foul is very myfterious, yet the truth of it is 
 matter of experience to all that are faved. T>6(f 
 wind bloweth where it lijleth^ and thou hearejl the 
 found thereof but canji not tell whence it cometh^ and 
 whither it goeth : fo is every one that is born of tie 
 Spirit, This is as real a change, as that which takes 
 place in the railing up of a dead man, Eph. ii. i, 5. 
 The principle of fpiritual life is infufed into the foul, 
 which was dead in trefpajps andftis, and an univer- 
 fal change is produced upon it, — a change, of which 
 every faculty partakes. The underflanding, which 
 was darkened, is endued with the light of fpiritual 
 difctrnment, and rendered capable of apprehending, 
 not only the reality, but the value and excellency of 
 fpiritual objeds. i John v. 20, The Sen of God hatb 
 given us an underfanding, that we may knciv him 
 that is true, Eph. i- 18. T>6^ eyes of your under^ 
 Jlanding being enlightened, that ye may know what is 
 the hope of his calling. The will, which is naturally 
 perverfe, and fet in oppofition to God, and to all 
 that is morally and fpiritually gvood, is renewed, and 
 inclined to the will of God as its rule. The rege- 
 nerated perfon delights in the law of God after the 
 inward man; and with the mind he ferves the law of 
 Gody Rom. vii. 22, 25. His confcience, which for- 
 merly was, either afleep in fecurity, or was a guil- 
 
 F ' tj 
 
6l '^he Go/pel is afpecial Mean 
 
 ty accufing confcience, is made pure and holy, and, 
 therefore, calm and eafy, in being brought to reft 
 upon the blood of atonement. His affeftions, which 
 •were earthly, fenfual, and devilifh, and fo only fet 
 upon vain and linful objeds, are purified, and flow 
 out to that which is fpiritually good, and efpecially 
 towards God himfelf, the chief good. The dcfire of 
 his fold is unto God, and the language of it, Whom 
 have I in heaven hut thee ? and there is none upon 
 earth that I defire hefides thee. He formerly forgot 
 God and divine things, and was only careful to 
 mind the things oftheflefh ,• now he remembers God 
 with delight, and gives the more earnefl heed to the 
 things which he hath heard, lefi at any time hefhould 
 let themfip. Along with the foul, all the members 
 of the body partake of a faving change ; for it is 
 impoflible that the former can be renewed, and the 
 latter continue under the bondage of corruption, 
 Rom. vi. 13, 19, Thus the regenerated perfon is a 
 new man, 2 Cor. v. 17. If any man he in Chriji, he 
 is a new creature : old things are pajfed away, he- 
 hold, all things are heconie neiu, 
 
 2, Thofe to w^hom the preaching of the crofs 13 
 the power of God, are faved, as they are brought 
 into a ftate of juftification before God. This is one 
 of the many blefled fruits of the crofe of our Lord 
 Jefus Chrift. He endured it, in the joyful profpe6l 
 of procuring an honourable juftification for all his 
 people, Rom^ iii. 25, 26. Whom God hath fet forth 
 to he a propitiation, through faith in his blood, to de* 
 dare his right eoiijnefs for the rcmiffwn of fins ; — that 
 he might he jufl, and the jnflifer of him that helie- 
 'Deth on Jcfus. This privilege the believer prefent- 
 ly enjoys, It is not a bleifing, which he has to look 
 
 for 
 
of Salvation to fomc, 6^ 
 
 tot only in the future flate, but which is now con- 
 ferred upon him. Hence the apoille fpeaks of it, as 
 already obtained, Rom. v. i. nerefore, being juJiU 
 Jied by faith, we ha'ue peace ivith God, through our 
 Lord Jefus Chrijl. Ver. 9. Being now jujiified by 
 his blocd, we Jhall be faved from wrath through him. 
 And, writing to the believing Corinthians, he fays. 
 Such were fome of you; hut — ye are jujiifed in the 
 name of the Lord Jefus, i Cor. vi. 11. O what an 
 ineftimable happinefs is it, to be jullified at the bau 
 of an infinitely righteous and holy Judge, who can- 
 not pals aii improper lentence, and whofe fentence 
 can never be reverfed ! All thofe will coniider it as 
 a valuable privilege indeed, who have feen them- 
 felves in a flate of guilt and condemnation, and who 
 have felt the painful fears and horrors of fuch 3 
 ftate. When a man fees himfelf to be a vile perifh- 
 ing creature, upon the brink of eternal deftru£lion, 
 and when he beholds a juil and holy Grod purfuing 
 him with his curfe, while he continues a Chriftle^ 
 dinner; what an inconceivably gracious and accept- 
 able change takes place, when that very guilty per- 
 fon is declared righteous, and is received into favour 
 with God, upon the ground of Chrifl's righteouf- 
 nefs imputed unto him, and received by faith alone 1 
 Then the dark clouds of flavifh fear and terror 
 which furrounded him, and portended the breaking 
 of the ilorm of vindictive wrath upon him, are dif- 
 pelled and evaporated ; his light breaks forth as the 
 mornings his fpiritual health fprings forth fpeedily, and 
 he walks all the day in the light of God's countenance, 
 Coniidered in this (late of j unification, the belie- 
 ver enjoys a full and free pardon of all his iniquities, 
 however multiplied, atrocious, and aggravated they 
 be. Not one of them is left marked againft him. 
 F 2 Though 
 
:64 The Go/pel is a fpecia! Mean 
 
 Though he ought to have them always before him, 
 for exciting him to godly forrow, humility, and 
 watch fulnefs, yet, from the moment of his betaking 
 himfelf to the crofs of Chrift by faith, they are for 
 ever cancelled and blotted out of God's light as a 
 righteous and incenfcd Judge, Ifa. xliii. 25. /, even 
 I am he that hlotteth out thy tranfgrejjions for mine 
 own fake^ a?id will not remember thy Jins. He has, 
 therefore, noihing to fear from the confequences of 
 his fin, though eternal mifery might, other wife, be 
 €xpe6led to follow. No penal evil fhall come near 
 him. '^here is no more curfe^ nor ftiall hell follow. 
 He obtains a full difcharge of all his criminal debt, 
 at God's bar, and who fhall prefume to condemn 
 liim ? Rom. viii. 33, 34. He is not merely abfol- 
 ved from fin, fo as that God fliall never plead with 
 him on account of it ; but he is juftified as a righ- 
 teous perfon, and declared to be fo by God himfelf. 
 By the imputation of Chrift's righteoufnefs to him, 
 he is made righteous in law, in the fame way (to 
 compare great things with fmall) that the payment 
 of a debt by a cautioner is confidered, in law, as 
 equivalent to payment by the debtor himfelf. The 
 creditor lofes nothing by the cautioner's paying the 
 debt. So, in juftification, the righteoufnefs of Chrift 
 becomes the finner's, by God's ad imputing it unto 
 him *, and the perfon, though a finfiil and ungodly 
 man in himfelf, is jiiflified, as righteous, on the 
 ground of it. O what a wonderful tranfpofition is 
 this ! The guilt of the finner was laid upon the 
 Surety, and the righteoufnefs of the Surety is ac- 
 counted unto the finner ! For he hath fnnde him to 
 be a fin offering ^or ?/j, uho knew no Jin; that we 
 might be made the righteoufnefs 0/ Cod in him^ 2 Cor. 
 
cf Salvation to fome^ ^j; 
 
 V. 21. This happy ftate, in which believers pre- 
 fently are, is not liable to any change. Though, 
 while they are in this prefent evil world, fin does 
 remain in them, it cannot be accounted to them, fo 
 as to lubjedt them to condemnation.. Their God 
 will not impute iniquity unto them, Rom. iv. 7, 8, 
 The value of the juftifying righteoulnefs continues 
 unchangeable and eternal, Jefus Chriil hath brought 
 in evei'lajliug right eoufnejs, according to the promife 
 of God, in Dan. ix. 24. It follows, therefore, that 
 thofe who are in a ftate of juft:ification before God, 
 may well call themfelves, as in the text, m which 
 arejaved. 
 
 3. They are faved, as they are brought into a 
 ftate of adoption. This is another precious privi- 
 lege, for the purchafe of which, our Lord Jefus 
 Chrift came into an efl:ate of humiliation, and fuf- 
 fered even the death of the crofs^ The truth of this 
 the apoftle teftifieth, in Gal. iv. 4, 5, When the ful- 
 nefs of the time ivas come, God fent forth his Son, made 
 of a woman, made under the law, to redeem them that 
 were tmder the law, that we might receive the adop* 
 tion of fons. Sinners are, by nature, aliens and fo' 
 reigners. Like the prodigal fan, they have run 
 from their Father's houfe, in a eourfe of difobedi- 
 ence and rebellion, and are no more worthy to be 
 called his fons. But, upon receiving Chrift in the 
 gofpel, and taking the benefit of his crofs, by faith, 
 they are reftored to the enjoyment of God as a fa- 
 ther, and of all the privileges of his family. As 
 many as receive Chrift, to them be gives power to be- 
 co?ne the fons of God, even to them that believe on hit 
 name. Adoption, as to the nature of it, is the 
 taking of a ftranger, and making him a fon, and 
 F 3 treating 
 
66 ^he Go/pel is a f pedal Mean 
 
 treating him, in every refpeft, as if he had been 
 born in the family. Every juftified perfon, though 
 once a ftranger and an enemy to God, is adopted 
 into the family of grace. Hence the apoftle de- 
 clares, Eph. ii. 19, Te are no more Jir angers aiidfo- 
 reigmrsy but f€lloW'Citi%ens with the faints^ and of 
 the houfehold of God, This privilege they enjoy en- 
 tirely by Chrift Jefus, who became, as it were, an 
 alien, and was treated as a criminal, that guilty men 
 might be made fons. Their adoption does not flow 
 from any innate good qualities in them beyond 
 others, but folely from the fovereign will and mere 
 good pleafure of the Moft High God, Eph. i. 5. He 
 hath predefiinated us unto the adoption of children by 
 fefus Chrijl to himfelf according to the good pleafure 
 of his ivili. This privilege is fo inconceivably 
 great, as to fill the faints with holy wonder and 
 praife. Behold, faid the beloved difciple, ivhat 
 'manner of love th^ Father hath-heflowed upon us, that 
 •%ue Jhould be called the fons of God ! i John iii. i . 
 They are the fpecial objefts of divine love, which 
 is infinitely more ftrong and tender, than that which 
 any earthly parent can have for his children. The 
 Lord exercifes an unremitting care about them, 
 ■while they are in this world, and are expofed to 
 anany enemies, fnares, and temptations. He at- 
 tends to all their temporal concerns, and provides 
 them with fuch portions of the good things of this 
 life, as he fees to be neceflary and beneficial for 
 them.^ "U^beir heavenly Father ktioweth that they have 
 need of thefe things. But they are, in an efpecial 
 manner, blefied with a participation of the pecu- 
 liar good things of his own houle. They partake of 
 the fpiritual inftrudion, provifion, raiment, protec- 
 tion^ 
 
of Sahation te fome* 6 J 
 
 tion, and confolation of the fons of God. They 
 Ihall not want corredion either, when it is necef- 
 farj : for whom he loveth^ he chajleneth, and fcour' 
 geth every Jon whom he receiveth. And in their eve- 
 ry condition, they have accefs to him, as a father, 
 and are taught to improve, and to comfort them- 
 felves in this. Through Chrift they have accefs by 
 one Spirit unto the Father. And^ hecaufe they are 
 fonsy God hath fent forth the Spirit of his Son into 
 their hearts, crying, Abba, Father, Eph. ii. i8. Gal. 
 iv. 6. 
 
 4. Thofe, to whom the preaching of the crofs is 
 the power of God, may be faid to he faved, as they 
 are the fubjedls of a progreflive work of fandtifica- 
 tion. They are, not only faved already from the 
 guilt of fin, and from that moral alienation and di- 
 ftance from God, which naturally takes place, but 
 they are alfo faved from the reigning power and do- 
 minion of fin in them. Sin fhall not have dominion- 
 over them, for they are not under the law, but under 
 grace. Their freedom from the prevalence, the love, 
 and the pradice of fin, is gradually advancing ia 
 their fandification. This blefiang, as we fhowed ia 
 another difcourfe, is one of the precious fruits of the 
 crofs of Chrift, according to that Scripture, Tit. ii. 
 14. Chrill: gave him/elf for us, that he might redeem 
 us from all iniquity, and purify unto himfelf a pecu-- 
 liar people, %ealous cf good works. In regeneration 
 the principle of the divine life is implanted, and ia 
 fanftificHtion it is gradually flrengthened, and exer- 
 cifed. Regeneration is, properly, the beginning of 
 the fpiritual life, and fandification is the progrefs 
 and increafe of it. The under ftandin^j is more and 
 more enlightened. The belie ver/o//ou'j on. to know 
 
 the 
 
6S' ^/je Go/pel is a fpecial Mean 
 
 the Lord, and increafeth in the knowkdge of God, 
 Col. i. 10. His inclination to God's tellimonies, 
 and his hatred to every wicked way, are gradually 
 ftrengthened. His affe6lions are more enlivened and 
 invigorated towards fpiritual obje*^, and, of confe- 
 quence, they are turned away, in the fame propor- 
 tion, from thefe which are vain and finful. Sandi- 
 fication is thus carried on gradually. It comes to 
 perfe6lion with none in this prefent life. Hence 
 Chrifl prayed for it, in behalf of his beloved dif- 
 ciples, John xvii. 17. SanEiify them through thy truth; 
 as if he had faid, SanBify them more and more ; for 
 the work was begun in them formerly, but they had 
 not already attained^ neither 10 ere already perfeB. 
 
 But every true Chriftian is fanBiJied wholly y in 
 fpirit, andjouly and body, though not perfeftly, as to 
 the degree of h.ciinefs. He is reftwed to the enjoy- 
 ment of God's image, which is ftamped upon him, 
 through fanBification of the Spirit. He is faved un- 
 to that ftate of confoj-micy to God, which, in Scrip- 
 ture, is called the new man, Kph. iv. 24. This re- 
 novation by the Spirit is abfolutely necelTary to ac- 
 tual holinefs, or the performance of any thing that 
 is truly and fpiritually good. An unrenewed man 
 is no more capable of doing that which is good in 
 the fight of God, than a thorn is of bearing grapesy 
 or a thijllejigsy Matth. vii. 16. — 18. The believer, 
 by fanclifying grace, is made active in the profecu- 
 tion of holinefs. He is inclined to all holy duties, 
 and aims at the performance of them, according to 
 the will of God, and with an eye to his glory. This 
 is a faithful faying^ — that they which have believed 
 in God might be careful to maintain good worksy Tit. 
 iii. 8» The fandilied perfon abhors, and, through 
 
 grace. 
 
of Sahation tofome. 69 
 
 grace, guards againfl all fin, and endeavours univer- 
 fal obedience, from a genuine principle of love to 
 God and his law. His foul keeps God's tejlimonies ; 
 and he loves them exceedingly » A wicked or profane 
 man is, therefore, in the gall of hitternefs^ and in the 
 hand of iniquity. He may have the prefumption to 
 boaft, that he has a good hearty while he indulges 
 himfelf in riot, diffipation and profanenefs. But let 
 him not be deceived ; for, whether he believe it or not, 
 he is an enemy to the cro/s ofChrif. In vain do any 
 pretend, that they believe on Chrift crucified for 
 eternal happinefs, and that they have any veil- 
 founded hope of it, if they continue habitually un- 
 holy, or indulge themfelves in fin. Thefe to whom 
 the preaching of the crofs has been made the power 
 of God, have the body of fin dejlroyed, that henceforth 
 they fhould not ferve fn^ Rom. vi. 6. And they 
 have full fecurity for all neceflary communications 
 of grace, for promoting their fanflification. The 
 holy habit, or principle of grace in the heart, is like 
 a feed fown in the earth, which requires frequent 
 waterings, in order to its growing up to perfection. 
 The promifes of God's covenant fecure a plentiful 
 rainy to confirm his inheritance when it is weary. 
 The believer's heart is the garden of God, to which 
 that promife refers, Ifa. xxvii. 3. I the Lord do keep 
 it, I will water it eve7y moment, Thefe fpiritual 
 ihowers from above make the believer's progrefs in 
 holinefs to advance, and to become more vilible and 
 ornamental to religion, Hof. xiv. 4, 5, 6, 
 
 5. In the laft place, Thefe to whom the preaching 
 of the crofs is the power of God, may be faid to be 
 failed, in refped of the abfolute alTurance of their 
 complete and everlading falvation. They are adu- 
 
 aliy 
 
70 l^he Co/pel is a fpecial Mean 
 
 ally faved already, but their falvation is not com- 
 plfte in time. It doth not yet appear what ihtyJJjall 
 he. But as they are prelen'ly faved, in being rege- 
 nerated, jnftified, adopted, and fan£lified; fo all this 
 is in order to their hQing gicrijicd, Rom. viii. 29, 30. 
 Their perfe^ft falvation at laft is as certain, as if it 
 were already enjoyed by them. Ifraei JJjall be fa-^ 
 ved in the Lord with an everiafling fahatioji. The 
 purpofe of God, \v\\ic\\ Jhall Jl and y affords the moft 
 infallible fecurity for this. He chofe them unto faU 
 vation, and ordained tliem unto eternal life, 1 ThelT. 
 ii. 13. A6ts xiii. 48. This is the fubftance of all rhe 
 great and precious promifes of the Everlafting Cove- 
 nant. He that beiieveth on the Son hath everlajiing 
 life. He hath it in the commencement and earned 
 of it : and he fhall have it in its moft glorious per- 
 fedlion for ever. T^/V is the promife that he hath 
 promifed us, even eternal life. Now, God is not a 
 man, that he fhould lie ; neither the fon of man, that 
 befhould repent ; hath he f aid, and fhall he not do it^ 
 or hath hejpoken, a?id fhall he not make it goodF The 
 perfeftion of falvation in the heavenly ftate was one 
 of the fpecial ends of the crofs of Chrift. He fufFer» 
 ed to the uttermoft, that he might be able tofave to 
 the uttermoji. It became him, for whom are all thing s, 
 and by whom are all things, in bringiiig many fons 
 unto glory, to ??iuke the Captain of their falvation per- 
 fe£i through fufferings. The holy Spirit, which they 
 are endued with in their effedlual calling, is a fare 
 earneft and feal of complete falvation, Eph. i. 13, 
 14. and iv. 30. The gracious work of God, in and 
 about his people, will not be perfeft, until they are 
 wholly brought to glory. But he is a rock, and his 
 work is perfeB) and therefore, they may be confi- 
 dent 
 
of Sahation to fame. 71 
 
 dent of this very things that he which l^ath begun a 
 good work in them will perform it until the day of 
 Jefus Chriji, Phil. i. 6. They may exult in the in. 
 fallible profpeft of complete falvation, in a ftate of 
 eternal glory. By Jefus Chrift we have accefs by 
 faith into this grace wherein we Jlnndy and rejoice in 
 hope of the glory of God, Rom. v. 2. 
 
 It remains that we add a few inferences for the 
 improvement of this fubjeft. 
 
 1. We may learn, that the gofpel, which is here 
 called the preaching of the crofs^ is unfpeakably va- 
 luable. It is the greateft of all external bleflings. 
 Through the tender mercy of our God, the dayfpring 
 from on high hath vifted us. By means of it we 
 know, that the Lord hath raifed up an horn of falva» 
 tionfor us^ in the houfe of his fervant David. The 
 voice of rejoicing and falvation never would have 
 -been heard in the tabernacles of the fons of men, if 
 God had not proclaimed peace on earthy and good 
 will towards them. Let Chriftlans confider the dark 
 places of the earth, which are full of the habitations of 
 cruelty^ and learn to be thankful for the difpenfation 
 of the gofpel. How valuable is it, confidcred as the 
 great mean, by which God's power is exercifed in 
 the falvation of men? 
 
 2. Hence fee, a glorious manifeftation of divine 
 fovereignty, in the application of falvation, by the 
 inftrumentalicy of the gofpel. The divine Redeemer 
 is the Author of falvation. As the purchafe of it 
 was made by the price which he paid, fo the appli- 
 cation of it depends wholly upon the power which 
 he exeits. Though great multitudes of men enjoy 
 t'hs preaching of the crofsj yet how different are its 
 
J 2 The Gofpcl is afpscial Mean 
 
 cfFe£ls Upon them ? To fome it is foolijhnefs, and to 
 others it is the power of God. The Lord exercifes 
 his power fovereignly, according to his own good 
 pleafure. We find Jefus, in his cflate of humiliation, 
 adoring the fovereignty of God, in this difpenfation. 
 Luke X. 21. In that hour Jefus rejoiced in fpirity and 
 faidi I thank thee, Father, Lord of heaven and 
 earth, that thou hafi hid thefe things from the wife 
 and prudent, and hajl repealed them unto babes : even 
 fo, Father, for it Jo feemed good in thy fight. In this 
 manner God proceeds ftill, under the difpenfation of 
 the gofpel. His own fovereign will is the rule of his 
 gracious operations in the church, ^he Son quicken^ 
 €th zvhom he will, John v. 21. The gofpel does not 
 take faving effe£t upon any man, becaufe of fome 
 previous goodnefs about him more than about ano- 
 ther. The infinite God can be indebted to none. 
 He hath Javed us, and called us with an holy callings 
 not according to our works, but according to his own 
 purpofe and grace. 
 
 3. Hence fee, a fpecial part of that faving expe- 
 rience which all true Chriftians are made partakers 
 of. They have experience of the preaching of the 
 crofs being the power of God unto them Our gof- 
 pel came not unto you, Chriftians, in word only, but 
 alfo in power, and in the Holy Ghofl, and in much 
 ajfurance. The dodrine of the crofs hath not only 
 inftruded your natural undtrllandings, fo as to enable 
 you to talk about Chrift, and about the way of fal- 
 vation through him ; but the power of God, attend- 
 ing that dodlrine, hath enlightened, renewed, and 
 fanftified your hearts. It has fubdued your natural 
 oppofition to the crofs of Chrift, and inclined you to 
 embrace it alone for falvation. Where perfons have 
 
 no 
 
of Salvation tofome, 75 
 
 no fuch experience and exercife, there is too much 
 reafon to fear, that to them our preaching has been 
 'uaifiy and that they are yet in their fins. 
 
 4. We may infer, that thefe who have had expe- 
 rience of the powetr of God attending the preaching 
 of the crofs have abundant matter of praife and 
 thankfulnefs. Is it not matter of praife, that you 
 have not been left to continue defpifers of it ? You 
 were enemies to it, even as others, when the arna of 
 the Lord was flretched out, to fubdue you to the 
 obedience of faith. You are now happy, perfons in- 
 deed, for you are faved. By faith in the crofs of 
 Chrift, you are delivered from all your guilt, from 
 the reigning power and dominion of fin, from all 
 the dreadful cbnfequences of it, and from all hazard 
 of perilling for ever. Jefus hath faid, Theyjhall 
 never perifjy, neither fhall any pluck them out of my 
 hand. You are the obje^ls of God's fpecial love aitd 
 care. You fnall have his gracious prefence in life^ 
 and in death, and ihall be ever with him hereafter* 
 When thofe, who finally rejed: the Saviour, and 
 contemn his crofs, ihall go away into everlajiing pii-^ 
 7iifhmenti you fhall be raifed to Ife eternal. And 
 fince you are no better^ by nature, than them that 
 pcrifjy fhouM you not be admiring the fovereigncy, 
 freedom, and power of the grace of God towards 
 you ? Let your mouths be filed with his praif. and 
 with his honour all the day. He hath faved y=^u tor his 
 name's fake, and it becomes you to be afcribing to 
 him all the praife, faying, Not unto us, Lordy not 
 unto us, hut unto thy ?iafne give glory, for thy mercy, 
 and for thy truth's fake. 
 
 5. This fubjed: jL}ives us ground to hope for the 
 
 further fuccefs of the gofptJ. Has the preaching of 
 
 G the 
 
, 74 ^^ Gofpel is a Jpecial Mean 
 
 the ciofs of Jefus proved to be the power of God to 
 feme in every preceding, as well as in the prefent, 
 age ; may wc not be affured, that it will prove to be 
 lb in all ages to come ? Is the Lord's handjhortened 
 at alt, that it ca?tJiot fci've ? The fucceffion of true 
 believers in the church is uninterrupted. tie gene- 
 ration JJjall praife God's works to another, andjhall 
 declare his 77iighty a6ls» As fome are daily taken 
 home to Chrifl's Father* s houfey where there are many 
 manjions, fo others ar€ brought in by the power of 
 God to fill their room in the church below. That 
 day W\\\ never dawn, in which the face of the vifible 
 tchurch vcill be covered with gofpel-defpifers only, 
 or with perfons who reckon the preaching of the crofs 
 
 fooliflmefs. The number of thcle may be often, in- 
 deed, very great; but there never faall.be a total 
 fufpenfion of divine influences, fo as that none will 
 believe on Chrill crucified. There is not a greater 
 reality in the conltant exertion of his power for up- 
 holding all things, as the God of nature, than there 
 is in the unceafing operations of his gracious power, 
 by means of his word and ordinances. My Father 
 worketh hitherto, faid Chriit, and I work. He fays 
 fo flill. / will work, and who fall let it / Other 
 fheep I have, which are 7iot of this fold, them alfo I 
 muji bring. Therefore, while the preaching of tic 
 crofs is maintained, there is reafon to hope, that it 
 fliall be the power of God unto fome. '^he ehBion 
 ihall obtain, although the reft be blinded. And when 
 this gofpel of the kingdom fjall be preached in all the 
 *world, (and it will yet be fo, Lt modern infidels pro- 
 pofe and attempt what they will), glorious will the 
 difplays of divine power be, which fliall accompany 
 it. Pfal. ex, 2, 3. Ifa. Ix. i. 6tc. 
 
 We 
 
6/ Salvation io-Jome.- 75 
 
 We exhort you all to betake yourfelves ta Jefiis 
 Chrift, who iV mighty to fave the chief of finners, in 
 virtue of his own fatisfadion and righteoufnefs. Are 
 you ready to perifti under a load of fin and wrath ? 
 They are perfons in that dreadful ftate, to whom he 
 gives the benefit of his crofs, T^he Son of man is 
 come to feek and to fave that which was loft. — Seek. 
 experience of his power by the gofpel, for inclining 
 and enabling you to the exercife oi faith in his hlood. 
 In this way, and in no other, you fhall have redemp- 
 tion and complete falvation. — Let thofe, who can fay 
 with Paul, Unto us which are fa-jcd it is the power of 
 Gody be exhorted, to truft in God's power for carry- 
 ing on their falvation unto perfe£lion. — Study to im- 
 prove the preaching of the crofc for promoting your 
 fenftification. Jefus Chrift fanBifes and cleanfes his 
 people by the word, — Give evidence that ye are fa- 
 ved, by a holy converfatioa and deportment in the 
 world. The Lord hath not called you unto unclean^ 
 nefsy hut unto holinefs. — Be concerned about the fuc- 
 cefs of the gofpel of Chrift, That it isfocli/Ijnefs to 
 many will be matter of forrow to you, coniidering 
 the diftionour done to Chrift by thefe men, and the 
 injury which they do to themfelves. But the pro- 
 mife of God, fecuring the blefled efFeds of the gofpel 
 to fome, affords great encouragement to pray for this. 
 If it has been, indeed, the power of God to you, it is 
 impoflible that you ftiould not pray for its being the 
 fame to others. You will partake of that fpirit, 
 which breathes in the truly benevolent wifti expref- 
 fed by Paul, when ftanding before Agrippa. 1 would 
 to Gody faid he, that not only thoUy hut alfo all that 
 hear vie this day^ werd- both ahnojiy and altogether 
 fuch as I amy Ads xxvi. 29. 
 
 G 2 SER< 
 
56 Chriji is th King ofth^ Church 
 
 SERMON V. 
 
 CHRIST IS THE KING OF THE CHURCH BY 
 
 HIS father's appointment*. 
 
 Psalm ii. 6. 
 Tet have Ifet my King upon my holy hill of Zion, 
 
 OUR Lord Jefus Chrift is invefted with a three- 
 fold office, as Mediator. He is the Prophet, 
 Prieft, and ••King of his church. We have this dajr 
 been commemorating his death, by -which, as the 
 great High Prieli of our profeflion, he completed the 
 atonement for fin. We have feen him, 2S fet forth 
 crucijied for us. He was brought very low in our 
 Head. He had to die upon a crofs, under the frowns 
 of heaven, and amidft the rage of mer. and devils. 
 But we are alfo to confider him as a priefi upon his 
 throne. He who is the Priejl of the Mojl High God, 
 is alfo the King of Righteoufnefs. He is exalted to 
 the throne in his mediatory capacity, and inveiied 
 with all glorious dominion, power, and authority. 
 Though he was once humbled, he is now exalted, 
 and extolled^ and ijery high. He is made higher than 
 the kings of the earth, being raifed to a place over 
 the church, which no creature is able to fill. And 
 
 hence 
 
 * This fermon was preacliei! on a Sabbath evening immediately 
 after the difpenlaticn of the facrament of our Lord's Supper. 
 
Sj/ his Father's Appoiniment. fj, 
 
 lience Jehovah fays in this text, Tet have I fet my 
 King upon my holy hill cfZiojt. 
 
 Though we are not told here by whom this pfalni 
 "was penned, yet we learn from A£ts iv. 25. that God 
 fpake it to the church, by the mouth of his ftyjajit 
 David. The Spirit of God, who is the beft inter- 
 preter of his own word, aUb gives us pofitive inftruc- 
 tion about whom and what it applies unto. David 
 and his kingdom were but faint types of Jefus Chrifl: 
 and his kingdom. The pfalm feems to have a pri- 
 mary and chief reference to the antitype. There 
 are feveral parts of it which will by no means apply 
 to the type. Particularly, what is expreiTed in verfe 
 7th cculd never be applicable to David •, for to none 
 of the angels^ high and glorious as they are, did God 
 fay at any time, T.hou art my Son, this day have I he- 
 gotten thee, Heb. i. 5. And the promife in verfe 8th 
 belongs properly to Chriil: alone. / ivill give thee 
 the heathen for thine inheritance, and the uttcrmofi 
 parts of the earth for thy pojfejjion. 
 
 In the firft three vedes o£ the pfalm, we have aTi> 
 account of the almoil univerfal oppofition made to 
 the kingdom and intered: of Jefus Chrifl in the world. 
 Why do the heathen rage, and the people imagine a 
 vain thing? The kings of the earth fet them/elves, and- 
 the rulers take counfel together, agai?ijl the- LoRB,. 
 and againfl his Anointed, faying. Let us break their 
 bands af under, arul caji auay their cords from us. 
 This was prophetical of the great oppoiition that 
 fliould be made to Chrift, and to the fpre^ding of 
 the gofpel, in the beginning of the New Teilarnent 
 day. Thus we find it applied by the apoftles> in^ 
 Ads iv. 25, — 27. It is, however, defcriptive of 
 the. general and lailing enmity of the world againfl 
 G'3 Chria; 
 
78 Chriji is the King of the Church 
 
 Chrlfl and his church. The oppofition is here re- 
 prefented as verj formidable. It is made by the 
 people in general, with the kings and rulers at their 
 head. Kings and people, and kings between them- 
 • felves, feem often to have very different views, and 
 diiferent interefts, as to temporal things : but there 
 has been, ordinarily, a moft ungodly famenefs of 
 opinion, and a joint co-operation among them, a- 
 gainft the interefts of Jefus Chrift, Herod and Pi- 
 late differed widely, and were even at enmity be- 
 *iween themfehes about fome- things, h\xt they were 
 united in their oppofition to the Lord of glory. — We 
 are alfo told, that the enemies of God, and of his 
 Anointed, ufe both' violence and craft, to render 
 their oppofition fuccefsful. Why do the heathen rage ^ 
 The world's enmity againft Chrift has been eviden- 
 ced by the moft avowed rage againft his name and 
 followers. It has been carried to dreadful lengths 
 of moft unrelenting fury, fo as to ftain the earth 
 with the blood of the faints. But Chrift's enemies 
 are crafty as well as cruel. They take counfel toge- 
 ther, that they ma^ unite their fkill, in planning the 
 moft promifing fchemes to render their oppofition 
 fuccefsful. They ftudy to afTift, encourage, and fup- 
 port one another in it. They ha'ue taken crafty coun- 
 fel againfi thy people, and confulted againji thy hid- 
 den ones, — We are here alfo informed of the caufe of 
 that oppofition. If it is inquired. What aileth the 
 kings, and the rulers, and the people, at the Lord 
 and his Anointed? What provokes them thus to 
 rage, and to take counfel againji them ? The an- 
 ftver is fuggefied in verfe 3d. They cannot endure 
 the laws of Clirift. They cannot think of fubmit- 
 iing to his royal power^ nor of bemg governed by 
 
 his 
 
by his Father's Appointment, 79 
 
 his authority. " Let us break their bands afunder, and 
 cajt aiuay their cords from us. Though Chrift's^oie 
 is eafy in itfelf, and his burden light, yet his yoAe is 
 galling, and his burden heavy, to a carnal world. 
 The, reafon of this is given by the apoftle, in Rom. 
 viii. 7. T^he carnal muid is enmity againft God ; for it 
 is not fubje6i to the law of God, neither indeed can be. 
 Were the laws of Chrift to allow men to walk ac- 
 cording to the courfe of this world, in the lujls of their 
 Jiejljf fulfilling the defres oftheflefh, and of the mind, 
 they would be much more popular. But fince they 
 are calculated, to level human pride, to reflrain lin, 
 to exalt the glory of God, and to promote holinefs, 
 fpirituality, and heavenly mindednefs, they cannot 
 be acceptable to men, who wifh their corrupt appe- 
 tites and pailions to be under no controul. — We may 
 pbferve here alfo, how unfuccefsful and fooliih, as 
 well as wicked, this oppofition to Chrift is. Why 
 do the people imagine a vain thing ^ They contrive 
 and attempt what they are, by no means, able to ac» 
 complifh. Their oppofition is both vain and wic- 
 ked, becaufe it is againjl the Lord, and his Anointed 
 One. Hatred of Chrift and his interefts flows from 
 enmity againft God. They, faid Chrift, have hated 
 both me and my Father, Now, how vain muft it be 
 for the worms of the earth \.q fet themjehes againft 
 the God who made them ? Woe unto him that Jlri* 
 veth with his Maker. 
 
 Accordingly, in verfes 4th and 5th, we have a 
 reprefentation of the holy contempt and indignation, 
 ■with which God views all the oppofition made to 
 him, and his interefts in the church. He thatfitteth 
 in the heavens Jhall laugh : the Lord fhall have them 
 in derijion, Then fhall he /peak unto them in his 
 
 wr/ith, 
 
8^d' Chrijl is the King of the Church 
 
 iKrathy and vex them in his fore difpleafurc. God' 
 views all the attacks of devils and men upon the 
 kingdom of his dear Son as foolifh and defpicable. 
 They are often very formidable in the eyes of his 
 peopie, but they do not di(tuib his divine and eter- 
 nal reft, nor create any uneafinefs in his infinite 
 mind. Hq Jits in the heavens^ and laughs at the fee- 
 ble and foolifh attempts of men. He does not, how- 
 ever, view their oppofition with indifference; for he 
 fpeaks to them in wrathful threatenings, aud he will 
 fpeak to them in vjrathful difpenfations. He will vex. 
 them, — he will confound and confume them — in his 
 fore difpleafure. Evil f jail Jlay the wicked. God is 
 wife in hearty and mighty in Jlrength : who hath hoi'- 
 dened himfelf againjl him^ and hcith prof per ed ? 
 
 Our text contains language of defiance to all- the 
 enmity and rage of Chrift's enemies. Tet have Ifet 
 my King upon my holy hill of Zion.-. — The Speaker 
 here is God the Father. H^ is that Lord or Jeho- 
 vah, who is mentioned, in verfe 4th, as having all 
 his enemies in- derifon, — The perfon of whom he 
 fpeaks is his King. He is the fame who is called his 
 Anointed in verfe 2d. That this is Jefus Chrift, ap- 
 pears from the application made of the paffage in 
 Ads iv. 25, which we formerly referred you unto. 
 He is conftituted a King by his Father's appoint- 
 ment, and is, therefore, inverted with all regal power 
 and authority. All powir is given unto him /j^ hea* 
 ven and in earth. — He is faid to be^=^^ upon his holy 
 hill of Zion. Zion was a name given to the Old 
 Teflament church, and was derived from the place 
 where the holy city and temple were built. This 
 was a hill, where the Jebufites had a fort, from 
 which they attempted to refill David's government-, 
 
 v.'hen 
 
hy his Father* s Appointment » 8i 
 
 when he came up to Jenifalem from Hebron, as you 
 may find in % Sam. v. "We are there told, that David 
 took the Jirong'hold of Zion, the fame is the city of 
 David. It is called the holy hill of Zion^ becaufe 
 the temple, the place of worfhip, in which the fym- 
 bols of God's prefence were, was afterwards built 
 there : It is thought, that the hill Zion was divided 
 into two heads, and that the city or caftle of David 
 was built upon the one, and the temple upon the 
 ether. Thus it came to be called the holy mountain^ 
 becaufe it was the feat of divine ordinances, and the 
 place concerning which the Lord faid, My name 
 fhall he there. The name is given to the city of Je- 
 rufalem, and to the whole of the Old Teftament 
 church- in general, Pfal. xlviii. 2. and Ixxxvii. 5. 
 By the holy hill of Zion, we are ftill to underftand 
 the church of God among the Gentiles, which is as 
 much his holy hill, as that which he once had among 
 the Jews. And accordingly, we find the name Zid» 
 transferred from the Old to the New Teftament 
 church. In the 6orh chapter of Ifalah, we have a 
 prophecy which exprefsly refers to the ereftion and 
 enlargement of the church of God among the Gen- 
 tiles : And, in verfe 14th, it is faid, They JJiall call 
 thee the City of the Lord, the 'Lion of the holy One 
 of Ifrael. Says the apoftle, Heb. xii. 22. Te t'.re 
 come ufito mount Sion, and unto the city of the liv" 
 ing God. And the witnefTes for Chrift, In New 
 Teftament times, are reprefented as flanding upon 
 the mojt?it Sion ivith the Lamb, Rev. xiv. i. — Thus 
 the church of God is lUU his holy hill of Zion. This 
 is the kingdom over which our Lord Jefus Chrift is 
 fet, and flill bears all rule 5 io'c the government fhall 
 
 be 
 
Slk Chrijl is the Kiiig of the Church 
 
 be up07i hisjhoulder. Tet have I, faith Jehovah, fet 
 7ny King upon my holy hill ofZion^ 
 
 In difcourfing upon this fubjed, we fhall 
 
 1. Obferve a few things concjerning Chrlft's 
 kingdom, which is here called. God's holy 
 bill of Zion ; 
 II. Speak of Chrift, as the King, who is fet 
 
 on this holy hill; 
 III. Mention fome things imported in God's 
 declaration, 7\t have I fet my King upon 
 my holy hill of Zion ; and afterwards add 
 the improvement. — We are, 
 
 I. To obferve a few things concerning Chrifl's 
 kingdom, which is here called God's holy hill of 
 Zion. 
 
 I. That the whole form and order of this king- 
 dom are divine. All the laws and ordinances of the 
 Old Teftament church were of divine inftitution. 
 ^he Lord was her Judge, her Lawgiver, and her 
 King. We find frequent mention made of the laws, 
 flatutes, and ordinances, which God gave to his 
 people Ifrael. He commanded the ftridleft obfer- 
 vation of all the laws of his houfe. Ezek, xliii. lo, 
 II. Son of man, fJjew the houfe to the houfe of If- 
 rael ; — -fiew them the form of the hozfe^ and the fa- 
 fhion thereof- — and all the ordinances thereof and all 
 the forms thereof and all the laius thereof; and write 
 it itt their fght, that they may keep the whole fortTi 
 thereof an(f all the ordinances thereof a?id do them. 
 If at any time they trampled upon thefe, or obtru- 
 ded alterations and inventions cf their own upon 
 them, they incurred his high dirpleafure, Ifa. xxiv. 
 
by his Father's Appoijitment, 8^' 
 
 5, 6. 'T^he earth (or, the la?td^ is defiled under the in* 
 habitants thereof; becaufe they have tranfgrejfed the 
 laws, changed the ordinance, and broken the everlajl- 
 ing coT^natit, Therefore hath the ciirfe devoured the 
 earth. 
 
 It is equally true, that the whole frame of the 
 New Teftament Zion is divine. Men are not left 
 to falhion and model Chrift's kingdom as they pleafe. 
 It is at their peril, if they attempt to form it, ac- 
 cording to the plans of earthly kingdoms, or as may 
 beft fuit the corrupt wiflies and fecular interefts of 
 the princes of this world. The law, by which the 
 fubjefts of Chrift's kingdom are to be regulated, both 
 as to their faith and practice, is the word of the li- 
 ving God, Ifa. viii. 20. To the law, and to the tefii' 
 mony i if they [peak not according to this word, it is 
 becaufe there is no light in them. This law Ihows 
 them what homage of faith, worihip, and obedience, 
 is due from them to their glorious King, and alfo 
 v;hat duties they owe to one another, as fellow fub- 
 jedls of his kingdom. The gofpel, by which Chrift 
 gracioufly rules among his people, contains the moft 
 fubftantial and comfortable matter for their faith \ 
 and the moral law, as a rule of righteoufnefs ia his 
 hand, is a proper diredory for their practice and con- 
 verfation. As many as walk according to this rule, 
 peace he 07i them, and mercy. All the ordinances, in 
 which the citizens of Zion are to worihip their King, 
 have the ftamp of his authority. No human modes 
 of worfhip, vf\i2iit\'tr fair fijcw of devotion they may 
 have, are to be added to his inllitutions, or put in 
 the place of them. In vain do they worfhip him, 
 who teach for doBrines the conimandmefits of men. 
 The inferior officei-s in Zion, together with the vi- 
 able 
 
84 Chriji is the King of the Church 
 
 iible form of government therein, are fixed bj hb 
 appointment. He gave apojiles, and prophets, and 
 evangelijisy endued with extraordinary gifts ; and he 
 gave alfo oidin3.ry pa/iors and teachers^ helps^ and go- 
 vernments, for the perfoSiing of the fai?its, for the 
 work of the minijlry^for the edifying of the body of 
 Chriji, Eph. iv. ii, 12. i Cor. xii. 28. To fuppofe 
 that he hath authorifed no particular form of govern- 
 ment for his New Teftament Zion, is to impeach his 
 fidelity and love, as if he were more ^elefs about 
 his church now than formerly, and \^ faithful in 
 his houfe as a Son, than was Mofes as afervant. He 
 is not the author of confiifion, hut of peace, in all 
 churches of the faints, 
 
 2. That Zion, or the kingdom of Chrift, is of a 
 fpiritual nature. It is entirely different from the 
 kii^^doms of this world, and abfolutely independent 
 of rhem. Our blefled Lord declared this, in the 
 plaincft language, when Handing before Pilate's judg- 
 ihent feat, John xviii. 36. fcfus anfwered. My king" 
 dom is not of this world- He does not deny, that it 
 Wi- in the world. It always has had a place in it, 
 fince the Lord at firft founded Zion, and it fliall ever 
 have a place in it, while there is a world, in fpite of 
 the united powers of hell and earth. All the true 
 fubjefts of it are gathered out of the world; and 
 Chrifl is commillioned to rule in the midjl of his ene^ 
 ?nies, for that purpofe, Pfal. ex. 2, 3. But his king- 
 dom does not originate from this world. Worldly 
 wlfdom and power, neither gave a beginning to it* 
 nor have ever contributed, diredly, to its advance- 
 ment and profperity. My kingdom, fays Chrift, ii 
 not from hence. It is not a worldly and temporal, 
 but a heavenly and everlafling throne, on which the 
 
 Kin^^ 
 
by his Father's Appointment . 83 
 
 King fits, Pfal. ex. I. The fceptre of his kingdom 
 is not a material, but a fpiritual rod, Pfal. ex. 2. If^. 
 ii. 3. The laws of it are fpiritual, and are calculated, 
 not only for regulating the vifible conducr, but alfo 
 the internal exercife of the fubjeds. The homage 
 due to the King does not coniift chiefly in bodily fer- 
 vice, but in fpiritual and holy exercife. Cod is a 
 fpirzt ; and they that worfoip h'lm^ mujl worjhip him 
 in Spirit and ift truth. Earthly governments are 
 conftrudted with a defign (at lead, it is always their 
 oflenfible defign) to promote the external and tem- 
 poral advantage of mankind : but Cliriit's govern- 
 ment, as King in Zion, has a fpecial refpect to men's 
 fpiritual and eternal welfare. He reigns for their 
 falvation, Ifa. xxxiii. 2:. The bleflings prom.ifed to 
 his fubjedts, are not temporal advantages and ho- 
 nours, but fpiritual and heavenly good things, fuch 
 as righteoufnefs, pardon, adoption, holinefs, and eter- 
 nal life. The means of fupporting his kingdom, and 
 exercifing his royal adminillraticn in it, are not of 
 the world. His kingdom never was, and never will 
 be promoted by fire and fword. If^ fays he, ??2y 
 ki?igdom were of this world, then woidd my fn-vanis 
 fight y'-^hut now is my kingdom not from hence. 2 Cor. 
 X. 4. The weapons of our warfare are net carnal. 
 
 Nor is Chrift's kingdom, in any refpecl, inimical 
 to the lawful exercife of civil power and authority 
 in the kingdoms of this world. 7he kings of the 
 earth have no reafcn to fet tlemfelves againft it, on 
 this account. It does not interfere with their ma- 
 nagements, nor encroach upon their juft prerogatives. 
 The glorious King of Zion enjoined his followers to 
 h&fuhjeB to the higher powers, though thcle powers 
 did not belong to his kingdom. And this command 
 H is 
 
86 Chrzji IS the King of the Clufch 
 
 is fliil binding upon the citizens of Zion, in fo far ab 
 their fubjeftion to earthly kings is confident with 
 their loyalty and duty to him. While the kingdom 
 of- Chrill, therefore, does not intromit with, nor op- 
 pofe, civil power, fo far as it is occupied in promo- 
 ting the common and outward advantage of man- 
 kind i i^ is no lefs evident, that earthly kings and 
 princes ought not to interfere with Chrift's kingdom, 
 farther than by demeaning themfelves as good fub- 
 jeds of it, by a profeffion and converfation, agree- 
 able to the laws of Zion. 
 
 3. That Chrifl's kingdom is an holy kingdom. 
 It is here called God's holy hill of Zion, This does 
 not mean, that the hill of Zion was holy inherently, 
 more than the neighbouring hills. It was confidered 
 as holy relatively, becaufe of the ark of Gody which, 
 for a time, divelt within curtains there, and becaufe 
 the temple was afterwards built upon it. It was 
 called God's holj viountain, becaufe his dwelling 
 place v/as there. Te fn all know that 1 am the Lord 
 your God, dwelling in Zion my holy moiuitain. Great 
 is the Lord, and greatly to be prjifed in the city of our 
 God, in the 7nou7itai?i of his holinefs. The New Te- 
 ilament church is fpoken of under the fame defig- 
 nation, as appears from various parts of the prophe- 
 tical writings, particularly from Ifa. Ixv. 25. and 
 sxvii. 13. There is an eminent difplay made of the 
 divine holinefi in the church. The Lord dwells 
 there, as the holy One of Ifracl in the 7Tiidfl of her, 
 Ifa. xii. 6. His holinefs fhines with tranfcendin 3j 
 luftre in the method of falvatiou, which is revealed 
 in Zion. He manifeflshis deep abhorrence of fin, in 
 all the threatcnings of his word, but efpecially in the 
 punilhment infli<^ted againft it In the crols of Chrift. 
 
 The 
 
hy his Father's Appointment. 87 
 
 The whole revelation made of himfelf ftrikes againft 
 fin. Not only are his jullice and wrath, but his love 
 and grace through ChriR to Tinners are in oppcfidcn 
 to it. All the doctrines, promifes, precepts, and 
 threatenings of his word, manifeft his infinite holinefs, 
 and, confequently, that he is of purer eyes than to be- 
 hold evily a?id cannot iook en inquity. Holinefs is in- 
 fcribed upon all the tniths, ordinances, and, laws of 
 Zion, and they are all calculated to enforce and pro- 
 mote holinefs among his people. True liolinels is- 
 required of all the f\ibjecl3 of his kingdom, i Pet. i. 
 1 5-, 16. As he which hath called you is holy^fo he ye 
 holy in cdl manner cf cowjerfdticn : Bccaufe it is zvrii- 
 tent -2^ ye holy, for I am holy. This is an infallible 
 mark of all the children of Zion, and a fpecial badge 
 of diftinftion between them and others. They Jhall 
 call the fn, The holy people^ The redeemed of the Lord, 
 Ifa.lxii. 12. They are to devote themfelves to God 
 in holinefs, to be (as the Scripture phrafeth it) Holi- 
 nefs unto the Lord, Jer. ii. 3. They are bound to 
 evidence holy difpofitions, by an univerfal hatred of, 
 and departure from, evil, and by a confiant refpeft to 
 all his commandments. They are to fludy holinefs 
 of heart and exercife, when they are employed in- 
 giving him the homage of their religious fcrvices. 
 O vcorfijip the Lord in the beauty of holinefs. And 
 from his throne, as King of Zion, our Lord Jefus 
 Chrift difpenles unto his fubjedls all that holinefs 
 which is required. They have it not naturally, more 
 than others. But, when he conquers them by his 
 grace, he makes them holy. He is made of God unto 
 them fan£iif cation. And it belongs chiefly to the 
 exercife of his kingly oflice, to defiroy their corrup- 
 tion, and communicate all necefary grace unto them, 
 H 2 for 
 
S8 Chrijt is the King of the Church 
 
 for beginning and advancing their conformity to 
 himfelf. Thus he fays in Ifa. xliii. 21. This people 
 have I formed for tnyfef; they fh all fl^iew forth my 
 praife. All his true fubjeds are, in this manner, 
 made holy in heart and life. It muft, therefore, fol- 
 low, that a loofe and untender pradice, as it is a 
 ilirewd fign of tJi impure heart, is utterly inconfiftent 
 with the charader of his people. He conliders per- 
 fons of this defcription as rebels againft his authori- 
 ty, and difclaims them as fubjefts. Pfal. 1. 16, 17. 
 Unto the vjicked God faithy What haft thou to do to 
 declare my ftatutes, or that thou fjjouldeft take my ca- 
 ve?iant in thy mouth / Seeing thou hateft inftruBiony 
 and cafteft my vjcrds behind thee. 
 
 4. 1 hat the holy hill of Zion hath many enemies. 
 One may juftly wonder at this, confidering what 
 hath been already obferved concerning it. The 
 kingdom of Chrifl is no way hoftile, or contrary, to 
 the true intereits of men. And, on the other hand, 
 it is mofl eligible and advantageous to be fubje£ls in 
 it. It has, neverthelefs, been a militant kingdom, 
 ever lince it was erected on the earth. It is hoftile 
 to Satan. It is founded upon the deftru6tion of his 
 kingdom, in fo far as the fubje6ls of Chrift are a 
 fpoil x.z\;.QU. from that grand adverfary of God and 
 man, according to that promife in Ifa. liii. 12. / ixill 
 divide hiin a portion ivith the great ^ and hefJjall di- 
 •vide the fpoil with the ftrong ; hccaufe he hath poured 
 out his foul unto death. The devil, confequently, has 
 proved to be a mofl inveterate enemy to Chrift and 
 his kingdom, in all ages. As far as he has been per- 
 mitted, he has tried every ftratagem, and ufed every 
 effort, to prevent its progfefs and profperity, and, if 
 \l were poiBble, to overturn it altogether. Ferfecu- 
 
 tions. 
 
by his Father* s Appointment, 89? 
 
 dons, herefies, delulions, corruptions, temptations, 
 and the whole artillerj of hell, have been playing 
 againft God's holy mountain. Though it is a king- 
 dom of peace, yet it hath ever been the feat of an 
 nnabating war. Says John, There tuns war in hea- 
 veny — in the heaven of the militant church •, Michael 
 and his angels fought agaijijl the dragon^ a??d the dra- 
 gon fought , and his angels, and pre'vailed not, Rev. 
 xii. 7, 8. We fee alfo, from the beginning of this 
 Pfalm, how much Chrilf and his kingdom have been 
 oppofed by the men of this world. Men of every 
 ftation and condition of life, from the courtier down 
 to the clown, have united in this oppofition. The 
 heathen rage ; the people imagine a 'ua'in thing ; the 
 kiyigs of the earth fet themjehes, and the rulers tak-e 
 counjel together, againj} the Lord and again]} his 
 Anointed. Since the world began, it has very rare- 
 ly happened, that the great people of the earth have 
 been friendly to the purity and power of godlinefs. 
 The prefervation of Chrift's kingdom is, by no mean-, 
 owing to any remarkable countenance and fupport, 
 which it hath had from the kings of the earth.. 
 Worldly power and policy have been modly at v*'a'r 
 with the Lord's Anointed. And, befides its more 
 open and avowed enemies, the kingdom of Chrift 
 hath had to grapple with a multitude of internal 
 foes. Erroneous, corrupt, and licentious minifters and 
 church members have done much injury to it. Of- 
 ten has Zion had to complain. Mine enemies are thofe- 
 of mine own houfe. 
 
 5. That the kingdom of our Lord. Jefus Chrift is 
 fafe amidft all oppofition. The city of our New T^- 
 ftament David is well fortified. The inhabit^.nis 
 Ui'^yjing this fong, We have a frong city ; fahation 
 
 H 3 ijQiii: 
 
90 CiriJ} is the King of the Church 
 
 uiU God appoint for walls and bulwarks. They 
 may call their walls fu hat ion ^ and their gates praife^ 
 Ka. XX vi, I. and Ix. i8. All divine perfeclions fe- 
 cure the fafety and prefervation of the church. Jls 
 the mountai7is are round about ^erufale7n^fo the Lord 
 is round about his people^ frovi henceforth even for 
 iver. Jehovah is a wall of fire round about Zion, 
 to protect her from every external foe, and he is in 
 the midll of her, to advance his work of glorious 
 grace among her citizens, Pfal. xlvi. 5. Zech. ix, 8. 
 His love, his promife, and his oath to Jefus Chrift, 
 render her abfolutely fafe. Pfal. Ixxxix, 35, 36. 
 Once ha've I Jworti by my holinefs^ that 1 will tiot lie 
 unto Dwoid. His feed fhall endure for ever, and his 
 throne as the fun before me. Has the church legions 
 of infernal enemies to oppofe her ? She has alfo 
 thoufands of angels ftrong to guard and protect her. 
 They are miniji ring fpir its to the church, and to par- 
 ticular church members. John beheld them fur- 
 rounding the throne^ and the living creatures, and the 
 elders, — that is, both the minifters and members of 
 the church; and he informs us, that the number of 
 thefe angelical guards was ten thou/and times ten 
 ihoufand, and thoufands of thoufands ^ Rev. v. 11, 
 We learn from 2 Kings vi. 17. how well a-lingle 
 prophet of the Lord was guarded in a time of dan- 
 ger. The angels are ihe hofls of Jlhovah, attend- 
 ing continually upon this very thing. The king- 
 dom of Chrift is, therefore, abfolutely fafe at all 
 times, however trouhlous fome times may be. His 
 church is built upon himftlf, the rock of ages y and the 
 gates of hell f jail not prevail againfl it. 
 
 C. In fine, the kingdom of Chrift is to be greatly- 
 extended, It was once confined to the typical Zion. 
 
 None 
 
hy his Father's Appointment* 9 1 
 
 None were owned as fubje^ls of it, or enjoyed the 
 privileges of it, but the feed of Abraham, God's 
 friend, with the exception of a very few profelytes. 
 At length, liowever, the middle wall of partition 
 was broken down, the law went forth of Zion, and 
 the word of the LoRD frofn Jernfalem, and it had 
 free courfe, and was glorified among the Gentile na- 
 tions, ^he kingdoms of this world, over which Sa- 
 tan had long prefided, became the kingdoms of our 
 Lord and of his Chrifi. But a much greater enlarge- 
 ment of his kingdom is to be expelled to take place 
 /a the latter days •, according to the promife in the 
 8th verfe of this pfalm. Ajk of me, fays Jehovah 
 the Father to the Mediator, and I Jh all give thee the 
 heathen for thine inheritance, and the uttermofi parts 
 if the earth for thy pojfejjion. What a glorious time 
 will that be, when the New Teftament Zion, — the 
 fpiritual and independent kingdom of our Lord Je- 
 fus Chrift, will be reared upon the ruins of all the 
 Popifli, Mahometan, and Pagan kingdoms? The 
 Loud and his Anointed One are infinitely able to 
 do this in their own time, and will never forget 
 their promife to that efFed, Dan. ii. 44. In the days 
 if thefe kings foall the God of heaven Jet up a king' 
 dom, which fjall never be dejiroyed : and the king- 
 dom JIjciU not he left to other people, hut itjhall break 
 in pieces, and confume all thefe kingdoms, and itjhall 
 Jiandfor ever, — We proceed, 
 
 IL To fpeak of Chrift, as the King, who is fet on 
 the holy hill of Zion, 
 
 I. He is Zion's only King and Head. God ne- 
 ver did, and never will, exalt any other to this dig- 
 nity. There is a fuccciTion of kings in earthly king- 
 doms. 
 
f)2 Chrijl is the King of the Church 
 
 doms. Death, that king of terrors^ who has no re- 
 fpedt of perfons, carries them the way of all the 
 earth. They leave their thrones vacant, to be pof- 
 fefled by others. But Chrift ever was, and will be, 
 the King of Zion. He is, eminently, God*s King, 
 Yet ha'oe I fet my King, lays Jehovah, mine only 
 King, upon ?ny holy hill of Zion. He has no equal 
 or competitor in his government. He is the Ruler 
 in Ifrael, and u^yon his fhoulder alone is the govern- 
 ment, Ifa. ix. 6. Mic. v. 2. His authority alone is 
 to be acknowledged by the church, as her Supreme 
 Lawgiver. Her language muH: ever be, the holy 
 One of Ifrael is our King, It is moft daring arro- 
 gance and prefumption for any creature to affume a 
 headfhip over the church of Chrift. Yet Low fre^ 
 quently has this been done ? The man of fn and" 
 fon of perdition has long arrogated univerfal head- 
 Ihip and lordly dominion, pretending to be the Vi^ 
 car, or vifible reprefentative, of Chrift, on earth-. 
 Secular kings and princes have alfo been deeply 
 guilty of claiming and aUaming to themfelves the 
 fapremacy over Zion. Sure we are, that this is not 
 the way to make their own crowns fit firm upon 
 their heads. As none can fill Chrift's place in the 
 church but himfelf, fo he will allow none to attempt 
 it with impunity. What a violence committed a- 
 gainft common fenfe and reafon is it, that a mortal 
 creature, and too often, a profane and irreligious 
 creature, ihould be declared head of a kingdom, 
 which is, in its nature, fpiritual and heavenly ? 
 Chrift's kingly power and headihip in Zion is a part 
 of his glory which he will not give to another. 
 Though -he is now in heaven, as to his bodily pre- 
 fence, yet he needs no depute to aft for him in his 
 
 cliurch, 
 
hy his Father's appointment. 93 
 
 church below. He is a King, who fills heaven and 
 earth. He is now fet down on the right hand of 
 God, but he is ever prefent with that part of his 
 kingdom which is militant. It is the joy and re- 
 joicing of the hearts of his people, that he ftill fays, 
 Lot I am with you alway, even unto the end of the 
 world* 
 
 2. That, as King in Zion, Chrift hath authority 
 and power over all. We do not fay, that his Me- 
 diatory charader and government arc known among 
 all nations; but he, who is the Mediator, is appoint- 
 ed head over all things. This the apoftle teftifieth, 
 in Eph. i. 2I, 23. The God of our Lordjefus Chriji-^ 
 hath put all things under his feet ^ and gave him to be 
 the head over all things to the church, which is his body. 
 He hath dominion and power over all things, that 
 he may manage and over-rule them, fo as they may 
 be fubfervient to his own glory, and the benefit of 
 his body the church. All power, fays he, is given 
 unto me in heaven and in earth. He has all power 
 in heaven, over angels, and the fpirits of juft men 
 made perfe£i. Angels, and authorities, and powers, 
 are made fuhjeB to him. He has all power in the 
 earthf over all men and things in it. All the king- 
 doms of this world are in a (late of fubjedion to 
 him, Pfal. xxii. 28. The kingdom, — t}ie whole king- 
 dom of nature and providence is the Lord's, and he 
 ts the Governor among the nations. He orders and 
 difpofes of all the confufions and convuliions that 
 take place among tliem, for the accomplifhment of 
 his own gracious purpofes about Zion. His univer- 
 fal dominion fecures her prefervation. Though the 
 nations may be angry, and rage againft her, he can 
 make their wrath to praife him^ and the remainder 
 
 of 
 
94 Chriji is the King of the Church 
 
 of it he Jhall refrain. All other power ^ and f?ii^hti 
 and dominion, are under his controul, fo that he can 
 make the moft oppofite perfons and things fubfer- 
 vient to his defigns. And this univerfal power, 
 which belongs to him, ■will be exercifed, in due time, 
 for bringing all the kingdoms af this world under 
 his gracious authority and government, as King of 
 Zion, Dan. vii. 14. There was gi'ven him dominion^ 
 and glory ^ and a kingdom, that all people, nations^ 
 and languages^ Jl)ould ferve him : his dominion is an 
 everlafing dominion, which Jhall not pafs away^ and 
 his hinpdom that which fh all fiot he defroyed^ 
 
 3. That Jetus Chriit, the King of Zion, is infi- 
 nitely equal to the exercife of that office. He is 
 able to difcharge every part ef the work which be- 
 longs to him. He is pofleiTed of the higheft excel- 
 lencies and qualifications for it. A very few of 
 thefe we fhall mention, for illuftrating the truth of 
 the obfervation. 
 
 I/?, He is the Moft High God, and, therefore, 
 necefTarily and eflentially Supreme, Rom. ix. 5. 
 Chrif — is over oil, God blejfed for ever. Amen, 
 No creature could be placed over Zion, becaufe a 
 creature is not equal to the duties of that ftation. 
 A creature could not grant pardons, conquer corrup- 
 tions, renew fouls, advance holinefs, and bring men 
 to heaven. But Chrift, the King of Zion, being 
 the true God, as well as man, is able to do all thefe 
 things. He is the King of glory, Pfal. xxiv. 9, ic. 
 All divine glory belongs to him, — glory, not crea- 
 ted or communicated, but neceffary and effential. 
 He is the hrightnefs 0/ his Father's ^/ory, and the ex- 
 prefs image of his per/on, and, therefore, mull be 
 able to do every thing that God can do. 
 
 He 
 
^ his Father's Appointfnent, 51 
 
 He is infinitely above all others who are called 
 kings. This is a never-failing ground of rejoicing 
 to all the fubjedts of his kingdom, Pfal. xcvii. i. 
 T/6^ Lord 7-eignethy let the earth rejoice : let the mul- 
 titude of ijles be glad thereof. For what.reafon? 
 Among others, it is added, ver. 9. For thou, Lord, 
 <irt high above all the earth : thou art exalted far 
 above all gods. The King of Zion is accountable to 
 no creature for what he does, but all creatures are 
 accountable to him. The princes of this world 
 mud anfwer at his bar, for the ufe of the powers 
 with which they are inverted. When they exercife 
 their power for his glory, he can eflablifli their 
 thrones, and keep their crowns in fafety. And, on 
 the other hand, if they abufe their power, contrary 
 to his will, he can ealily pull them from their 
 thrones, and lay their glory in the duft, Pfal. Ixxvi. 
 12. He fhall cut off the fpirit of princes : he is ter- 
 rible to the kings of the earth. 
 
 2dly, He is a King, who is pofTefled of incompa- 
 rable wildom and knowledge, Matth. xii. 42. Be-' 
 hold, a greater than Soloviofi is here. Solomon's 
 wifdom was nothing compared with his ; for in him 
 are hid all the treafures of unfdo7n and knowledge^ 
 Col. ii. 3. It is not poflible that any thing fhould 
 be dark, intricate, or non-plufling to him. He knows 
 how to overthrow the fchemes of his enemies, how- 
 ever deep thefe may be laid. He can take the wife 
 in their own craftinefsy and carry the coufifel of the 
 froward headlong. The works of darknefs are no 
 myllery to him, for he feeth in darknefs as well as 
 in the cleared light. Ail things are naked and open- 
 ed unto the eyes of him with whom we have to do. 
 Though he is now feated upon the throne of glory 
 
 in 
 
96 Chriji is the King of the Church 
 
 in human nature, yet he is perfe£llj well acquaint- 
 ed with all the tranfa^llons of this world. The 
 clofeft hypocrite cannot impofe upon him, for his 
 ejest which are as ajlame of fire ^ penetrate through 
 every veil. Nor is he ignorant of, or unattentive 
 unto, the faithfulnefs and diligence of his true fub- 
 je6ls, Rev. ii. 19. He knows all the parts of the 
 divine counfel, and he is wife to accomplifh them 
 fully in their own times. 
 
 3^/y, He is an Almighty King, Rev. i. 8. 1 am^ 
 fays he, the Almighty, Omnipotence is one of his 
 effential attributes, and therefore there is nothing 
 too hard for him. None can withftand him, nor 
 oppofe his defigns with fuccefs. We read of his 
 vjorhing^ whereby he is ab/e even to fuhdue all things 
 unto himfelf Phil. iii. 21. Whatever, in his infinite 
 \vifdom, he hath purpofed to do, that he hath full 
 ability to accomplilh in his own time. His glorious 
 powder hath been very frequently exerted for liis 
 people, in furmounting difficulties, which they ne- 
 ver could have overcome, and in bringing about 
 events, to the accompliihment of which they could 
 not have contributed. He can eafily crufli the 
 ftouteft of his foes, and turn their moft formidable 
 combinations againft themfelves. The church's Re- 
 deemer is mighty. The Lord of Hosts is his name» 
 How often has his ar?n been made hare^ and ftretched 
 out for her deliverance, when her fituation appeared 
 to be truly defperate. It is faid in the book of thv 
 •wars of the Lord, JVhat he did in the Redfea^ and in 
 theirooks of Arnon, As his power is fometimes 
 exerted, in a judicial manner, for the deftru£lion of 
 the inveterate enemies of his kingdom on the earth, 
 fo it has been often exerted, in a gracious manner, 
 
 for 
 
hy his Father's Appointment, 97 
 
 for fubduing iinners to his love and obedience. 
 Hence Saul, who once breathed out threatenings and 
 Jlaughter againfl the difciples of the Lord, was himfclf 
 made a difciple, yea, an apoftle, to hear the Lord's 
 name to the Gentiles, and at laft died a martyr in the 
 caufc of Jefus. 
 
 ^thiy. He is a moft righteous King. To the trutii 
 of this we have the teftimony of God the Father, 
 Compare Pfal. xlv. 6, 7. with Heb. i. 8, 9. Unto 
 the Son he faith, Thy throne, God, is for ever and 
 ever : a fceptre of rigbteoufnefs is the fceptre of thy 
 kingdom : Thou hajl loved rigbteoufnefs, and hated 
 iniquity ; therefore God, even thy Gcd,- hath anoint- 
 ed thee with the oil of gladnefs above thy fellows. He 
 is the Holy One and the Jufi* The ftatutes and or- 
 dinances of his kingdom are jaft and equitable. Ths> 
 Jiatutes of the Lord are right, rejoicing the heart. 
 The judgments of the Lord arc true, and righteous 
 altogether . All the difpenfations of his Providence,, 
 whether profperous or adverfe, are moft juft. He is 
 righteous in all his ways. It is impoffible that he 
 fhould do any wrong, either to the friends, or to 
 the enemies of his kingdom. Heavy and fmartin^ 
 are thefe rods, with which he fometimes correfls 
 his own people. Many are the afiiclions of the righ- 
 teous. Yet they are affliSed in truth and rigbteouf- 
 nefs, and have, on all fuch occafions, to confeCi, 
 that he punijheth them lefs than their iniquities de^ 
 ferve* Very dreadful are the plagues, which are 
 fometimes brought upon the enemies of his perfon 
 and kingdom, when he proceeds to jpeak to them in 
 his wrath, and to vex them in his hot Aifpfleafttrc* 
 Yet the heavieft jiulgments, which" they are capable 
 of bearing, can never equal the infinite evil of their 
 1 rebellion 
 
^8 Chrlji is the King of the Church 
 
 rebellicn againft him. Awful and alarming was the 
 fate of Sodom and Gomorrah, when a rorrent of fire 
 and brimftone overthrew thefe cities with their in- 
 habitants, in the midll of their jovialty and wicked- 
 nefs. But the Lord of providence was righteous in 
 all this, Gen. xviii. 25. His rightcoufnefs w'ill be 
 difplayed in the regions of defpair through eternity, 
 2 Theff. i. 6. And however variable his vilible dif- 
 penfations toward his church and people may be, — 
 though he may fometimes blefs them with profperi- 
 ty and peace, and at other times he may break them 
 fore in the place of dragons, and cover them with the 
 fladow of death, — yet, when the myftery of his pro- 
 vidence is finifhed, it will be their eternal employ- 
 ment to afcribe righteoufnefs to him, faying, Jufl 
 and true are thy ways, thou King of Jaitits. 
 
 $thly, Jefus Chrift is truly a good King. Good 
 and upright is the Lord. He is gracious, and fill of 
 compqjjion i fow to a7iger, and of great mercy. He 
 has bowels of compaflion even towards his enemies. 
 When they continue obflinate, he weeps over them, 
 and fays, How often would I have gathered you, as a 
 hen gather eth her chickens tmder her whigs, and ye 
 would not. He is loath to give up with thofe who 
 rejeft him, and who refufe to fubmit to his govern- 
 ment. See with what afFe<Sing language he fpeaks, 
 in Hof. xi. 8. How floall I give thee up, Rphraim ? 
 how fhall I deliver thee, Ifrael? how Jlmll I viake 
 thee as Admah? how Jh all I fct thee as Zehoim^ 
 Mine heart is turned within me, my repentings are 
 kindled together. He has no plcajure at all in the 
 death of him that dieth. And if his companions 
 flow out towards his enemies, how great muft be his 
 tendernefs towards his fubjeds? He is touched with 
 
 the 
 
hy his Father s Appointment, 9^ 
 
 tie feeling of their infirmitits. In all their afliSiion, 
 he is affliBed; and wh:it touches them touches the 
 apple cf his eye. He is the very befl: King, in this 
 relpecl. All his gracious llibjefts are partakers of 
 his goodnefs. The Lord is good to them that wait 
 for him. to the foul that fecketh him. He provides 
 I'upplj for all their wants. He raakes obedience to 
 the laws of his kingdom eafy, by affording them all 
 necefTary ftrength for it. My grace, fays he, is ff- 
 fcie?it for thee : for my firength is made perfe^ in 
 weaknefs, 2 Cor. xii. 9. He covers them v;ith hid 
 righteoufnefs ; he adorns them with his grace-, he 
 dire£ts them by his word and Spirit; when they are 
 in darknefs, he enlightens them •, when broken in 
 lieart, he heals them ; when declining, he reflores 
 their foals -, when ftretched on beds of didrefs, he 
 viiits them, and mahes all their bed in their fcknefs^ 
 When they are grown old and gray-headed in his 
 fervice, he will not forfake them. And, when their 
 militant courfe is finifhed, he will give them that 
 crown of righteeufnefs and of glory, which he hath , 
 laid up for them, 2 Tim. iv. 7, 8. 
 
 tthly, Jefiis Chrift is an everlafting King. Other 
 kings, though they make a great Ihew on the earth 
 for a time, yet they mnft at length die like men, and 
 fall like the princes, who have gone before them. 
 Death pulls t!iem from their thrones, and lays them 
 on a level with the men who embrace dunghills. 
 But Jehovah's King upon the holy hill of Zion is 
 The Fathar cf eternity, Ka. ix. 6. It is a glorious 
 truth indeed, that he once died, to fijiifh tranfgref- 
 fiOn, to ?nake an end of Jin, a?id reconciliation for inu 
 quity ,• but it is alfo a glorious truth, that he rofe 
 again i and is alive for evermore. Amen, Rev. i. 18. 
 I 2 None 
 
.J 50 
 
 Chiji ii the Kins o/tke Churcb 
 
 None of the kings of the nations are able to rerleem 
 
 loemfelves from the power of the grave. Thofe 
 
 who have </^,.<yW,/...„rM, while they lived ce2 
 
 J. cm U-cuhUng. .nd lie as (iient and motionlefe in the 
 
 TrVT-t' '"''""' "-^ " ft""" '""S- But our Lord 
 Jefus Chr.a, having fu-c,llo..ed up death in viBory 
 It was not poJpM that he fiould be holden of it. Of 
 limi tt ,s xvi„,ejj;d, that lu liveth. And he lives for 
 ever.^as the King of faints, Pfal. cslvi. lo. Heb. i 
 8.— Vv e ftall now proceed, 
 
 111. To mention fome things imported in God's 
 dedaranon here ; Tet ha.e I fet ,ny Kin, upon tnj, 
 *!oly hill of Zion. -^ 
 
 I. This imports, that our Lord Jefus Chrift was 
 cholen and appointed to this ofEce bj the Father 
 it js on this account that he is called his Anointed 
 .n verfe2. which refers to his being legally invert- 
 ed wnh, and qualified for his office. From eternity 
 he was chofea and appointed to be the Mediator be- 
 tween God and men. Hence he fays, in Prov. viii. 
 t5.I'u,asfet up from everlnfting, from the begin, 
 niig, or ever the earth «■«,. And, as he confecra- 
 ted hmi to be a Prieft, for making atonement for 
 iin, and purchafing falvation for finners, fo he con- 
 ftituted him a King, for difpenfing and applying that 
 lalvation. 
 
 2. That Chrift is intrufted with the whole govern- 
 n^ent of the Church, and with the management of 
 all things 111 and about her. He is not a mere no- 
 mmal Kmg, having only the name, without the 
 power; but he is an adual King, and is continually 
 aanig and exercifing all power of jrovernment, in 
 ■and over the church, Ifa. ix. 7. Of the increafe of Ih 
 
 ^cvcrtij?ierit 
 
by his Father's Appointment, loi 
 
 go'vernment a?id peace there Jhall he no endy upon the 
 throne of Davidj and upon his kingdom^ to order it, 
 and to pJiabliJJj it voith judg7nent and with jujlice^ from 
 henceforth^ even for ever. All divine management, in 
 and about Zion, is exercifed in the perfon of Chrirt. 
 All power is gi^uen UTito him in heaven and in earth. 
 The Father hath given him power over nllfiejh, that 
 he Jhould give eternal life to as 7nany as were given 
 him. And the Father judgeth no man, hut hath 
 cemmiited all judgment unto the Son, Matth. xxviii. 
 i8. John xvii. 2. and v\ 22. 
 
 3. That all oppoiiticn to Chri ft 's kingdom fliall 
 be fruicleia and vain. Ttt have 1 fct my King upon 
 my holy hill of Zion, fays Jehovah. Thefe words 
 are to be undcrltood as fpoken in contempt and de- 
 iiance of the enmity and rage of Chrift's foes -, as if 
 God had faid, " Let the heathen rage ; let the kings 
 of the earth and the rulers plot againfi me and mine 
 anointed Oae; 3 et, in fpite of all that thej can do, 
 / have fet him upon my holy hill of Zion, and I will 
 rphold him there. Mine arm fhall firengthen him, 
 I have eftablilhed his throne, and made it immove- 
 able. I have fet him on it, and I have fo fettled 
 him upon it, that all attempts to fnake his throne, 
 oi- to puil him from it, fhall be vain." To the ene- 
 mies of Chrift's kingdom, he fays in Ifa. viii. 9. 
 Affociate your f elves, ye people^ and ye foall he bro- 
 ken in pieces; and give ear, all ye of far countries : 
 gird your/elves, and ye fhall be broke?! in pieces ; gird 
 your/elves, and ye Jhall he broken in pieces. Take 
 counfel together, and it fhall come to nought ; /peak ^ 
 the. word, and it Jhall not f and* 
 
 A few inferences ihall concmde this difcourfe. 
 
 I 3 I. HencG 
 
101 Chriji is the King of the Church 
 
 1. Hence infer, that there is a great difference be- 
 tween Chrift's kingdom, and the kingdoms of this 
 world. The holy hill of Zion was the chief feat of 
 God's gracious prefence upon earth. The Lord made 
 choice of Zion; he defred it for his habitation. 
 Thisy faid he, is my reji for ever : here will I die ell, 
 
 for Ihave defired it, Plal. cxxxli. 13, 14. The New 
 Teftament Zion is ftill the holy place of the taber- 
 nacles of the Mofi High, It is his fpiritual kingdom, 
 where he takes up his dwelling in fouls. The kings 
 of the earth bear rule over the bodies and eftates of 
 men, but Chrift's government has a principal refpedl: 
 to their fouls. His throne is ere6led in the heart, 
 Luke xvii. 21. 
 
 2. That God claims a fpecial intereft in the 
 church, and Ihe is the chief objedl of his regard in 
 this world. Aly holy hill of Zicn, fays he. The 
 church is the only fociety on earth, from which Gcd 
 receives a tribute of aftive praife. He will, no 
 doubt, glorify himfclf by' all his creatures. All his 
 works fnall praife him. Even the wrath of man (ball 
 redound to his honour. But he is moft eminently ma- 
 nifefted to be great in Zion, and high above all 
 people. He is greatly praifed in the 7nountain of his 
 holinefs. He will, therefore, have his kingdom in 
 the church preferved, though it were at the expence 
 of all other kingdoms, Ifa. xliii. 3, 4. / lun the Lord 
 thy God, the Holy One of Lfrael, thy Saviour ; L gave 
 F.gypt for thy ranfom, Ethiopia and Seba for thee* 
 Since thou wafi precious in my fight thou hafl been 
 honourable, and L have loved thee: therefore will L 
 give men for thee, and people for thy life. 
 
 3. That we owe great homage to Chrift, as the 
 King of Zion, We are to acknowledge him, and 
 
 no 
 
hy his Father's Appointment, lOj 
 
 no other, as her King, and as our King. We are to 
 fubmit to his will, — to hL^ will of grace, as our Sa« 
 viour, and to his perceptive will, as our Lawgiver, 
 Ifa. xxxiii. 22. We are to coniider him, as in veil- 
 ed with the higheft authority and power, and as con- 
 ftantly employed in the exercife thereof. His regal 
 government is never under any fufpeniion. He is 
 not fet over a kingdom, as to which he is a mere 
 fpeclator, but he is continually employed in mana- 
 ging all the concerns of Zion. As Mediator, he is 
 on the right hand of poivsr^ He is Almighty, for 
 doing all his pleajure. 
 
 4. That the people of God have good reafon for 
 bearing teftimony in behalf of Chrifl's kingly power 
 and prerogatives. He is God's King, and he is the 
 only King of Zion. Thofe who alTame a headfhip 
 over his church, are attempting to commit a robbery 
 upon him. The church of Chrift cannot have two 
 heads. None may aiTume with fafety, therefore, 
 that which belongs only to him. His fubjeds muflr^ 
 difplay their loyalty to him, by affer^ing his fole 
 right to reign and rule in his own church. 
 
 5. This fubjedl affords abundant matter of com- 
 fort, efpecially in the prefent times. The interefls 
 of Chrift's kingdom in the church are in a very de- 
 plorable ftate. But Chrift's commiflion, as God's 
 King, fecures a glorious revival and reftoration there- 
 of in due time. Thou JJjalt arife, and have mercy 
 upon Zion : for the time to favour her, yea, the fet 
 time will come. When the Lordfhallhuildup Ziony 
 he fJjfill appear in his glory, Pfal. cii. 13. 16. It af- 
 fords comfort to the faints, who may be complaining 
 of the low ftate of Chrift\ kingdom in their fouls. 
 However much their fpiritual enemies may prevail, 
 
 they 
 
104 Chrijl is the King of the Church 
 
 they ihall be brought down. God will yet arife^, 
 and bis ene?Jiies Jhall he Jcattered, Behold thy King 
 comethy believer ; he isjuji, and havifig falvation. 
 
 We exhort you all to fubmit yourfelves to Jefus 
 Chrift, as your King, in the way of fubmitting to 
 him, as The Lord your Righteousness. You 
 mufl firft have the benefit of his oblation and fatis- 
 fadion, as a Prieft, before you can pay any fuitable 
 homage to him, as King of Zion. You mud be 
 made righteous, in order to your being obedient.-— 
 Lay to heart jour danger, fhould you continue with- 
 out Chrijl, He will detedt all the concealed enemies 
 of his perfon and mediation. His hand Jhall find out 
 all his enemies : his right hand Jhall find out thofe 
 that hate him. ^e. Jhall make them as a fiery o'uen in 
 the time of hi anger : the Lord Jhall Jw allow them 
 up in his wrath^ and the fire Jhall devour them. 
 Let the people of God rejoice in Chrift Jefus. Let 
 Ifrael rejoice in him that made him ; let the children 
 of Zion be joyful in their King, Pfal.cxlix. 2. Let 
 them glory in his love, his v^'ifdom, his power, his 
 watchfulnefs and care about all the concerns of his- 
 kingdom in the church, and in the hearts of men. — 
 Be earneft about the profperity of his kingdom, and 
 the flouriihing of his crown. Plead the promifes of 
 the new covenant to that efft^l ; fuch as that in Pfal. . 
 cxxxii. 1 8. His enemies will 1 clothe withjhame : hut 
 upon himfclj fijall his crown fiourijh. — Be much em- 
 ployed in prayer. The King of Zion is ever ready 
 to hear, and to grant, the petitions of his fubje^^s. 
 And prayers put up on the behalf of Zion are mod 
 acceptable unto him. They Jhall prof per that luve 
 her. Pray that he may more eminently take to him 
 his great power, and reign^ and that his kingdom 
 
 may. 
 
hy his Father s Appohitment* 105 
 
 may extend through all the earth. — Give hlin the 
 homage that belongs to him. He has an indifpute- 
 able right to all the homage of your faith and obe- 
 dience. — Finally, amidft ail the oppofition made to 
 the true interefts of his kingdom, comfort yourfelves 
 with the words of Jehovah in this text; Tet ha-js 
 I fet my King upon my Jjoly hillof'Zioju 
 
 SERMON VI. 
 
 CHRIST 15 THE GOVERNOR AMONG THE 
 NATIONS. 
 
 Psalm xxii. 28. 
 He is the Governor among the nations, 
 
 THE Spirit of God, by Solomon, obferves, that 
 there is a time of war, and a time of peace m 
 This holds true, both W'i:h refpedl to the church of 
 God, and to the nations of this world. In one age 
 the church may be pretty much united, in point of a 
 holy profeffron, converfation, and affeftion ; and in 
 another age, (lie may be greatly divided, and fplin- 
 tered into a variety of parts. At one time, fhe lives 
 in peace, and has no violent oppofition made unto 
 htr ; and at another time, fhe is perfecuted, ajjlicied^ 
 and tojfcd with teinpejls. It is fo with the nations of 
 this world alfo. Though, to fpeak truly, they are 
 never in a fiate of genuine aiFeftion and regard for 
 
 one 
 
ic6 ' Chrifl is tie Gcvenwr 
 
 one another, yet fomctlm'ts they enjoy peace, In fo 
 far as pe.ice is meant of a fufpenfion of actual hoftili- 
 ties againli one another. But at other times, they 
 are involved in the mod bloody contention. V/ars, 
 and ruTJHiuri of ivars^ abound. Nation rifes a^ainji 
 nation^ and kingdom againjl kingdom. Upon the earth 
 there is dijlrefs of natiofu, xuith perplexity ,• 7nefi*s 
 hearts failing them for fear, and for looki?ig after 
 thofe things which are coming on the. earth. In fuch 
 a tinae, however, the people of God have no rea- 
 fon for flavifh fear, or uneafy care. When ye hear 
 of wars and commotions, faid Chrifl to his difciplcs, 
 be not terrified, Luke xxi. 9. There is a fuflficient 
 antidote againft fuch fears, and a (Irong incentive to 
 faith and joy, in the text before us. The King of 
 the church is the Governor among the nations. 
 
 We are not left to hefitate, for one moment, about 
 whom this pfalm refers unto. Various parts of it 
 are exprefsly applied to Chrift in the New Tefta- 
 ment Scriptures. Some parts of it will apply to no 
 other. The firft verfe contains his complaint upon 
 the crofs, when he was under the hiding of God*s 
 countenance, and had a painful fenfe of his vindic- 
 tive wrath. My God, my God, faid he, why hajl 
 thouforfaken ?ne ? We have a defcription of various 
 circumftances which attended his death ; fuch as, the 
 dividing of his garments by the foldiers, and their 
 cafing lots for his veflure, — his feamlefs coat, and 
 their piercing his Jj^nds and feet. 
 
 The latter part of the pfalm refers, evidently, to 
 the future exaltation and glory of Chrift. Becaufe 
 he would become obedient unto death, iven the death 
 of the crof, God the Father promifed to exalt him, 
 and give him a name which is above every name, 
 
 Chria 
 
among the Nations, 10^ 
 
 Chrift hath always been glorified on the earth by 
 ibme, fince he was firfl: revealed to men. The he- 
 ginning wzs f/nr,//, and continued to be To for a num- 
 ber of ages ; but, towards the end of the world, it 
 Jhai/ greatly increafe. The exaltation and glory of 
 Chrilt on the earth, have been like the waters in 
 Ezekiel's vifion, which at firft ivere to the ankles, then 
 to the knees, at length to the loins, and at laft, they 
 were fo much rifen^ as to be waters to fiviin in, a ri* 
 ver that could not he pajfed o'yer, Kzek.xlvii, i. — 5. 
 In like manner, the revelation of Chrift, and the 
 advancement of the glory of God thereby, have been 
 gradual, as to the fpreading of religion through the 
 world. At length, it Ihall be extended through all 
 the earth, according to the preceding verfe of this 
 pfalm. ^11 the ends of the world Jhall rernemher, and 
 turn Tinto the Lord: and all the kindreds of the na* 
 tions Jhall worjhip before thee. This opens up a very 
 glorious profpedt unto the church. Her Redeemer 
 has been known and acknowledged by very fevr 
 comparatively. It is her defire that he Ihould be 
 itrv^ed and adored by all. Well, fays Jehovah, All 
 the ends of the world f Jail turn to the Lord, and all 
 the kindreds of the nations fl: all ivorjhip before Thee^ 
 that is, before Chrift. They ftiall proftrate them- 
 felves before his throne, acknowledging him in all 
 the glory of his divine and mediatory chara6lers. 
 They fhall honour the Son, and, in this way, they 
 ihall honour a Three- one God in him. And this is 
 agreeable to what the apoftle fays in Phil. ii. 10.— 
 'Jhat at the name ofjefus emery kneefhould bow. 
 
 Now this will be a blefled, — a moft defirable 
 event. But how are we aflured that it ftiall take 
 place, amidft all the confuftons upon the earth, and 
 
 the 
 
Io8 Chrijl is the Governor 
 
 the oppofition to religion which obtains ? This que- 
 flion is anfwered in the verfe before us. For the 
 kingdom IS the Lord's ; and he is the Governor among 
 the nations. 
 
 We underfland this as teaching us, that the king- 
 dom of Providence, as well as the kingdom of Grace, 
 belongs to our Lord Jefus Chrift, and that he is con- 
 ftituted Governor over all the earth, for the Impor- 
 tant purpofe of promoting the glorj of God, and the 
 good of Zion. Hence fays the apoflle in Eph. i. 22, 
 23. He hath put all things under his feet, and gave 
 him to he the head over all things to the church, uhich 
 is his body. And Chrift himfelt fays, that the Father 
 hath given him power over alljlejh, and hath commit' 
 ted all judgment unto him, John xvii. 2. and v. 22. 
 God, in this refpeft, hath accomplifhed his promife 
 unto him, which we find in Pfal. Ixxxix. 27. / will 
 make him my Jirjl -horny higher than the kings of the 
 earth. They bear rule over a nation •, or, if their 
 ambition and power can reach it, they may have 
 two or more nations under their dominion. But, 
 fays God, I will make him higher than them all, for 
 He is the Governor among the nations. We fhall, 
 
 I, Make a few obfervations concerning the na- 
 
 tions. 
 II. Speak of Chrift, as the Governor among the 
 nations; and then, conclude the difcourfe 
 with a few inferences. We are, 
 
 I. To make fome obfervations concerning the na- 
 tions. 
 
 I. That they are all originally on a level. A6is 
 xvii. 26. God hath made of one blood all nations of 
 
 merit 
 
among the Nations* xo^ 
 
 vun^for to du'ell on the face of the earth. That re- 
 velation, which tells us, that all things are of Gcdj 
 alfo tells us, that all men are fprung frona one man, 
 and one woman. God immediatelj created one. 
 pair only, and from them all fucceeding generations 
 were to proceed, Gen. i. 2j, 28. Men of all nations 
 are equal, as having the very fame nature commoft 
 to them all. Their viiible and mortal part is form- 
 ed of the fame kind of matter. The bodies of all 
 men, of every country, and in every flation, are but 
 pieces of clay modified by divine pov/er. To the 
 higheft, as well as to the loweft, the defcription o€ 
 human kind, which is given by Eliphaz, is appli- 
 cable. Job iv. 19. Theni that dwell in hotifes of clay , 
 ichofe habitation is in the diifl. All men are origi- 
 nally alike as to their fouls. Human beings of eve- 
 ry nation are diftinguilhed from the reft of the lower 
 creation, in being pofielTed of immortal foals. And 
 the foul of one man, as it is God's creature, cannot 
 be more or lefs valuable than the foul of another. 
 They are equally immortal, and are endowed with 
 the fame fpecinc powers and faculties conlidered as 
 in their original ftate. It is alfo to be attended unto, 
 that all nations are equally concerned in the foederal 
 reprefentation and fall of the firft Adam. He did 
 not reprefent his immediate offspring only, but his 
 offspring to the remotefl age. He did not reprefent 
 Jews or Chriflians only, wiio have had, or who flill 
 have, fupernatural revelation, but he reprefented all 
 men of every nation, and of every age. And all 
 nations have felt the fad confequenccs of his fin, in 
 breaking the firft covenant. Rom. v. 12. By one 
 man fin entcf^ed into the vjorldy and death bffm ; and 
 • K * fij 
 
110 . Chrijl is the Govcrn^j' 
 
 fo death pajfed upon all men^for that ail have Jtnned. 
 I Cor. XV. 22. In Adam all die. 
 
 If men of all nations are thus originally on a level, 
 how foolifli and unreafonable are national prejudices? 
 It is too common to hate and defpile fellow men, for 
 no other reafon, than that they have been born in 
 another country, and, perhaps, are people of another 
 colour than we are. This rauft be iinful and foolifli, 
 coniidering that the fame kind of blood, which runs 
 in the veins of a Briton, alfo runs in the veins of any 
 other European ; and the blood of Europeans is not 
 more valuable or precious than that of Africans, or 
 of thofe in the other quarters of the world. We may 
 all unite in fpeaking the prophet's language, in Mai. 
 ii. 10. Have we not all one father ? hath fiot one God 
 created us $ Why do we deal treacheroujly e'uery man 
 againjl his brother? 
 
 2. That there is an order and concurrence of di- 
 vine providence, in the divifion of mankind into na- 
 tions. This alio appears from the paflage before 
 cited. A6i:s xvii. 26, God hath made of one blood all 
 nations of men, for to dwell on all the face of the earthy 
 and determined the times before appoifited, and the 
 hounds of their habitation. Every individual of the 
 human family has a time and place appointed for 
 him. He is born at the time fixed in the divine 
 purpofe, and he has a place nllotted for him, — a place 
 bounded by the divine purpofe, fo that he mufl be 
 in that place, — muft have his habitation there, and 
 no where elfe. But what takes place with indivi- 
 duals, does fo alfo with nations. The ?iations — whom 
 he hath made to dwell on all the face of the earthy — 
 he hath determined — the bounds of their habitation. 
 Though, when the earth begaa to be peopled, there 
 
 was 
 
among the Nations, 1 IT 
 
 was abundance of room upon its furface, and men 
 were left at liberty, in a great meafure, to choofe 
 what part of it they pleafed to fix their habitation 
 upon ; yet this did not leave ground to fuppofe, that 
 there was no appointment of God, nor concurrence 
 of his providence, in laying out the bounds of their 
 habitation. It is faid in Pfal. ex v. l6. the earth hath 
 he given to the children of men. He hath not given- 
 it to any one of them, nor to a few only, but hath 
 given it, in certain divifions and proportions, as it 
 pleafed him, unto difierent bodies or focieties of men. 
 And thefe different bodies or focieties, living toge- 
 ther, either in the iilands of the fea, or in diftind 
 parts of the fame continent, are ordinarily called na^ 
 tions. Thefe are commonly diftinguiQied from one 
 another by the natural lituation of the countries pof- 
 felTed by them, which alfo differ from one another, 
 in refpect of their climate, foil, and the various na- 
 tural ].rodudions which may be peculiar to them». 
 They are not unfrequently diftinguilhed alfo by lan- 
 guage, cuftoms, and a joint intereft, or common-wealj^^ 
 the prefervation of which it is natural and proper for 
 all the members of the community to endeavour. 
 That portion of the earth, which God hath given to 
 any people, is to be coniidered as the property of 
 that people. The God, who hath inflituted fuch a 
 thing as private property, — the property of indivi- 
 duals, — hath no lefs appointed the property of na^ 
 tions, and hath fet bounds to it. He hath no lefs 
 prohibited them from trefpafling upon one another, 
 than he hath forbidden individuals to rob and plun- 
 der what belongs to another man. He hath determi^ 
 ned the bounds of their habitation. That is their in- 
 hcriiance^ which the Moft High hath divided unt'i. 
 K 2 them ; 
 
■^i^ . Chriji is the GoTjernor 
 
 them ; and it cannot be torn from them, without at- 
 tempting to contradid his determination and ap- 
 pointment, Dent, xxsii. 8. 
 
 3. The nations are naturally hoflile to God, to his 
 xvoriijip and fervice. They are univerfally guilty 
 of apoflacy from God, and are fallen under the do- 
 minion of Satnn, who, on that account, is galled the 
 god of this world. Having all defcended from one 
 inan, and having fallen with him in the breach of 
 the covenant of works, they have lofl all their origi- 
 nal righteoufnels, are under the reigning power of 
 natural corruption, and, confequently, are in a ftate 
 <i?f oppoiilion to God. They are turned away from 
 the limng God, which made hea'ue?!^ and earth, and 
 the Jea, and all things that are therein ; and they are 
 walking in their own ways. Ads xiv. 15, 16. It is 
 an aftcnilliing evidence of divine patience and for- 
 bearance, that God hath not utterly cut ofF and de- 
 (Iroyed the nations. God in times pajl, faith the apo- 
 ftle, fujfered all nations to walk in their own ways. 
 He endured them with ?nuch hng-fiifftring^ though, 
 they were corrupt, and had done ahoininahle inquity. 
 To what dreadful degrees of finning have the nations 
 in general gone, under the power of fpiritual dark- 
 nefs ? Have they not, contrary to the light of nature^ 
 pradifed the grolfeft idolatry, by worfhiping the fun, 
 the moon, the flars, liocks, ftones, and even the vi- 
 lefl of creatures ? T^he invijible things of God fro7n 
 the creation cf the world are clearly fe en, being under- 
 flood hy the things that are made, even his eternal 
 power and Godhead; fo that they are without excufi, 
 who cha?tged the glory of the incorruptible God, into 
 an image made like to Corruptible man, and to birds, 
 and four footed heafls^ and creeping things, Rom. i. 
 
 20. 
 
among the Nations, 113 . 
 
 20. 23. Their enmity againft God is manifeft from 
 their averfion and oppofition to what may be known 
 of his law by the light of nature. When the Gentiles 
 which have not the law, do by nature the things con* 
 tabled in the law, thefe, having not the law, are a law 
 vnio themfehes : which Jhew the work of the law 
 writtefi in their hearts, their confcience alfo hearing- 
 witnefs, and their thoughts the mean while accujing, 
 or elfe excufing, one another-, Rom. ii. 14, 15. Yet,* 
 in the nations of this world, the blackeft crimes have- 
 lometimes been fandified, and clothed with the name 
 of' virtues. Even among thefe, who have been 
 enlightened by divine revelation, there are many 
 mournful proofs of alienation from, and enmity againlt- 
 God, In many nations called ChriJHan, fyftems of 
 the moft dangerous errors, and of the vileft fuperlli- 
 tion and idolatry, are eftablifhed andprofeflfed, in 
 oppofition to the evangelical purity of the ordinances 
 of Chvifl; 
 
 4. The nations are by nature ignorant of that 
 which is truly good. Their alienation from God 
 flows from their being deftitute of all right know- 
 ledge of him-. Hence fays an apoftle, in Eph. iv. 17, 
 18. T^he Gentiles walk in the vanity of their mind j 
 having the underjianding darkened, being alienated 
 from the life of God through the ignorance that is iji ■ 
 them, hecaufe of the blindnefs cf their heart. When 
 man finned, he loft all proper knowledge of God. . 
 Inftead of becoming more intelligent, as Satan pro- 
 mifed that he fliould, his fpiritual eye was utterly 
 darkened. All his pofterity are born in a flate of 
 grievous ignorance of God the chief good, and of the 
 way of being reltored to the enjoyment of him. Be- 
 ing ignorant of Chrifl, they are neceffarily defiicute 
 K 3 o£. 
 
ZI4 Chrlji is the Go'jernof 
 
 of the knowledge of God, and ivithovt him in the 
 world ; becaufe there is no knowledge of the only true 
 God, without the hiowledge ofjefus Chriji, nhom he 
 hath fent, John xvii, 3. This further appears from 
 the afleding account given cf the natural eftate of the 
 nations by the apoftle, in Eph. ii. 11, 12. Remember 
 that ye, being in time pojl Gtfntiles, were without 
 Chriji^ being aliens from the commonwealth of Ifrael, 
 and fir angers from the covenants of promife, having 
 no hope^ and without God in the world. Being with- 
 out Chrift, they can have no good hope through grace. 
 They are ignorant of that which alone can be a por- 
 tion for the immortal foul. They are wandering ii* 
 a wilderncfsf with regard to the way of happinefs. 
 The courfe, which all the nations are naturally ta- 
 king, is the way to deflru^lion, while they have no 
 appreheniion of the only way to eternal life. Rom. 
 iii. 16, 17. Deftruciion and mifcry are in their ways .♦ 
 and the way of peace they have not known .* and, con- 
 fequently, there is no fear of God before their eyes. 
 They are reprefented as fitting in darhiejs^ and in 
 the regio?t andjhadow of death. Even many nations, 
 who have been vifjted by revelation, are in great 
 darknefs with refpe£l to the gofpel. To them may 
 be applied the words of our blefl'ed Lord ; The light 
 that is in them is da?'kne/s. and how great is that 
 darknefs .«* 
 
 3. That the nations are naturally inimical to one 
 another. As they have turned back from God, and 
 are all gone out of the way, fo they live in malice 
 nnd envy^ are hateful, and hating one another. The 
 nations, in general, are led, in their public and po- 
 litical ccnduft, by the bafeft principles of felf-inte- 
 .'e^ and covetoufncfsr The divine rule, which di- 
 
 re£fe 
 
a??i07ig the Nations, 1 1 5, 
 
 TtdiS us to do to others as we "Mould that they 
 Jbould do to uSf has never yet been the ftandard 
 of behaviour among the nations to one another. 
 Self-intereft, which is too much the grand pria. 
 ciple with individuals, has had its weight, in in- 
 fluencing the conduct of kingdoms and common- 
 weakhs. And when they are become abandoned to 
 all rule of condu6t, except what accords with this 
 bafe principle, it is no wonder, that the grcateft dif- 
 order, and the moft dreadful fcenes of injuftice, cruel- 
 ty, and murder, have taken place among them. 
 This w^oful principle (which is no other than that 
 covetoujnefs XLhicb is idolatry') hath led nations to 
 feek their own aggrandizement upon the ruin of 
 other Oates and kingdoms. This appears from that 
 reproof given by the Apoftle James, chap. iv. i, 2. 
 From whence come wars arid Jighcings among you ? 
 come they not from hence, even of your lujls, that 
 war in your members? 2e lujl, and have net : yt 
 kill, and defire to have, and cannot obtain : ye fight 
 and war, yet ye have not, hecaufe ye ajk not. It is 
 this t\\2.t fills their mouths with curfing and hitternefs^ 
 and makes their feet fwift to fioed blood. This, 
 among other things, makes them carelefs about the 
 lives of one another, and ready to facrifice them for 
 the moft trifling reafons. Hence it is, that amidft 
 the madnefs of war, the lives of human beings are 
 no more thought of, than thefe of the iithes of the 
 fea. We have an aff*e£ling complaint of a prophet, 
 with refped to this, Hab. i. 13, — ly. Wherefore 
 hokefi thou upon them that deal treacheroufy^ arid 
 boldefi thy tongue %vhen the wicked devourcth the 
 man that is more righteous than he ? And makefi 
 men as thefifhcs of the fea^as the creeping things, that 
 
 ha-JS 
 
Ii6 Chrijl is the Goiiernor 
 
 have no ruler over them ? They take up ail of them 
 with the angle i they catch them in their net, and ga- 
 ther them in their drag.^^Shall they therefore empty 
 their nety and not /pare continually to fay the na- 
 tions ? 
 
 6. That fome of the nations have been greatly 
 diftinguifhed from others, bj fpacial favours confer- 
 red upon them. Though God hath made of one 
 blood all nations of men, for to dwell on all the face 
 of the earthy and though they are ail originally alike 
 before him, yet fome of them have enjoyed, and 
 do enjoy lingular privileges. He is the Goiiernor 
 among the nations in general, but he hath fet up and 
 exercifed a fpecial and gracious government among 
 fome of them, which has not been the privilege of 
 them aU. While the greater number of them have 
 been left, in adorable fovereignty, to remain in a 
 flate of deep ignorance about God, and the concerns 
 of an eternal ftate, others of them have been en- 
 lightened by the gofpel of Chrift, and enjoyed fpi- 
 ritual ordinances. This was eminently the cafe- 
 with the Jewifli nation. They were chofen of God 
 to be a peculiar people. He placed his word and or- 
 dinances among them, by the enjoyment of which 
 they were highly dignified above all other nations, 
 Pfal. cxlvii. »9, 20. Thus alfo have fome of the 
 Gentile nations been fingularly favoured of the Lord. 
 The light of gofpel truth has fpread among them- 
 who fat in darhtefs. Among thefe, our own na- 
 tion is an inftance. And indeed there is no nation, 
 among all thefe who were called the Gentiles, that 
 has been more richly favoured with the gofpel, than 
 our own, or in which God hath done greater things 
 for fupporting and maintaining the gofpel flandard^ , 
 
 Amonf; 
 
among the Nations, I17 
 
 Among all the nations of Europe, which have been 
 illuminated by the word, ours has been a peculiar 
 obje£l of God's care and goodnefs. He conferred 
 lingular honour upon this nation in the days of our 
 fathers, when he brought them, in a mofl folemii 
 manner, into a covenant relation unto himfelf. 
 Though his goodnefs, in this refped, be fadly for- 
 gotten and defpifed, yet we fliould ever confider it 
 as our duty and intereft to remember the gracious 
 works performed h^ the Lord in our behalf. — \Va 
 fhall proceed, 
 
 11. To fpeak of Chriil, as the Governor among 
 the nations. It is a gladening confideration, while 
 they are in fuch a flate of ignorance, wickedn eis, and. 
 diforder, that he is over them •, for he rukth in ya* 
 cob unto the ends of the earth, 
 
 I. As the Governor among the nations, Chrifl 
 overfees and obferves all that takes place among 
 them. He is qualified by his omnifcience to take in, 
 as it were, at one glance, all that obtains among 
 them. The eyes of the Lord are in emery place ^ he^ 
 holding the eniil and the good. The eyes of the Lord 
 run to and fro through the whole earth, Prov. xv. 3, 
 Zech. iv. 10. Every nation and people, however 
 remote and unknown to us, are ever under his eye, 
 and every individual among them is fo. Vlhe dark 
 places cf the earth that are full of the habitations of 
 cruelty, are as much under the obfervation of Om- 
 nifcience, as the more enlightened parts of the world. 
 When we behold the nations drenched in wicked- 
 nefs and in blood ; when we fee iniquity ejiablijhed 
 by a law ; when we fee ki?igdo7n lifting up the f word 
 agaiTifl kingdom^ on the moft unreafonable and fri- 
 volous 
 
11 8 Chrijl is the CoDcrnor 
 
 volous grounds ; and when we fee the interefts hoth 
 of religion and of humanity neglefted by the na- 
 tions •, we may be apt to think, that God hath for- 
 faken the earth. It is fometimes hard to reconcile 
 fuch dark and difmal things in Providence, with the 
 notice which God is declared to take of the affairs 
 of this world. He is, neverthelefs, moft attentive 
 and obfervant. He ruleth by his power for ever i his 
 eyes behold the nations : let riot the rebellious exalt 
 themfches, Pfal. Ixvi. 7. All the kingdoms of this 
 world, in the prefent times of confuiion and diflrels, 
 are under the eye of this glorious Governor. He is 
 privy to all their counfels and fchemes, and is a 
 fteady and infallible witnefs of the whole of their 
 condu(ft, Amos ix. 8. 
 
 2. That Chrift, as the Governor among the na- 
 tions, orders and efFedhiates all events, of whatever 
 kind, which take place among them. He doth not 
 merely look on, but is to be coniidered as 7noJl aBive 
 in every thing that takes place among them. He is 
 fulfilling his own purpofe, and doing according to his 
 own will, in the armies of heaven^ and among the in- 
 habitants of the earth. In the courfe of his provi- 
 dence, he is difclofing the fecrets of his heart, as to 
 all that he had determined to do on the face of the 
 whole earth. Nothing that happens is accidental or 
 unforfeen by him, however unexpe^edly many e- 
 vents take place, as to us. Known unto God are ail 
 his works from the beginning of the world. We have 
 already faid, that, in the courfe of his providence^ 
 he placeth the nations in their feveral lands antl 
 countries. He determines the bounds of their habi- 
 tatiout and, fixing the abodes of fome in a happier 
 climate and foil, he gives them natural advantages 
 
 greatly 
 
among the Ncitioiii, ll^ 
 
 greatly preferable to thefe which are enjoyed by 
 others. But it is equally true, that all the occur- 
 rences, which take place in and among the nations, 
 are ordered and cfFeduated by him. They are the 
 works of the Loiih, and the operation of his hands, 
 Pfal. xxviii. 5. Ifa. v. 12. Though he vvorketh by 
 means of inftruments, which are vifible to us, while 
 He, who is the fupreme operator, is invifible to 
 flefli and blood, yet his hand is to be feen ivorking 
 falvation^ and deftruftion too, in tht midjl of the 
 earth, Pfal. Ixxiv. 12, 13, 14. Are finning nations 
 involved in war and blood ? Is the earth difturbed 
 with the groans of the wounded, and made fat witk 
 the blood of the (lain ? Are countries depopulated, 
 and turned into uninhabited deferts? Are cities 
 ra-zedy and does their memorial perif) with them / 
 All thefe are to be confidered as the doing of the 
 Lord. He exercifeth his government judicially, in 
 taking vengeance on them that dwell upon the earth, 
 on account of their fins. Hence fays the church, in 
 Pfal. xlvi. 8, Come, behold the works of the Lord, 
 what defolations he hath made in the earth. He cam 
 eafily ihake the moft flable kingdom to its bafe, and 
 turn the moft populous country into a defolate wil- 
 dernefs. He has only to fpeak, after his own man- 
 ner, and it is done. At what infant I fpeak, fays 
 he, concerning a nation, a?id concerning a kingdom, 
 to pluck up, and to pull down, and to deftroy, Jer. 
 xviii. 7. He foall Jmite the earth with the rod of his 
 mouth, and with the breath of his lips fhall he fay 
 the wicked, Ifa. xi. 4. At another time, is peace 
 reftored unto the nations, and is the found of a trum- 
 pet , and the alarm of war, no more heard ? It is 
 the Governor of the nations who brings about the de- 
 
 firable 
 
XlO Chrijl is the Governor 
 
 firable event, Pfal. xlvi. 9. He maketh wars to ceafi 
 unto the ends of the earth ; he breaketh the how, and 
 cutteth the /pear afunder ,• he hurneth the chariot in 
 the fire. 
 
 3. That Chriil, the Governor among the nations, 
 over-rules all their counfels and deiigns, and all the 
 commotions and convulfions among them, to the ac- 
 complifhment of his own purpofes, and the illuftra- 
 tion of his own glory. As he hath appointed, ac- 
 cording to the counfel of his will, and efFeftuates bj 
 his powerful providence, all the events which, from 
 age to age, take place in the world, fo he makes all 
 thefe to iflue in the fulfilment of his own defigns. 
 He doth all things for himfelf. The nations often 
 fcem to a£t;, as if there were no God, or as if they 
 were independent of him. He is not in all their 
 thoughts. Sometimes they promife themfelves 
 peace, profperity, and happinefs, and fet adverlity 
 and diftrefs at defiance ; faying, as Babylon, I fit as 
 a queeny and am no widow, and fimll fee no forrow. 
 Rev. xviii. 7. At other times they breathe out 
 threatenings and (laughter againfl: neighbouring king- 
 doms and flates, adopting the imperious language of 
 the Egyptian enemy, who faid, / will purf tie, I will 
 cvertake, I will divide the fpoil : my luft fhall he fa- 
 tisfied upan them ; I will draw my fword, my hand 
 fhall dejiroy them, Exod. xv. 9. But though they 
 feem to a6l independent of God, yet certain it is, 
 that he worketh by them, and over-rules all their 
 purpofes and fchemes to his own praife. Chrifl is 
 always above the nations, and his government a- 
 mong them remains firm and unfhaken, amidft all 
 the turmoils and convulfions which take place, Pfal. 
 sciii, 2, 3, 4. l^lry throne is eflahlifi)ed of old; thou 
 
 art 
 
among the Natiom^r lit 
 
 art from everlajiing. The floods have lifted, up, 
 Lord, the floods have lifted up their voice ; the floods 
 lift up their waves. The Lord on high is mightier 
 than the noife of many waters, yea, than the mighty 
 waves of the fea. Should there be at any time an 
 ungodly coalition among the nations, to impede any 
 part of his work, or to oppoie the progreis of his 
 kingdom and interefts among men, he can eafily con- 
 troul their wicked, but feeble attempts, to his praife. 
 Surely the wrath of man fl?all praife him : the re-- 
 mainder of wrath fl) all \iQ refrain. Sometimes, du- 
 ring the contentions and wars of nations, both par- 
 ties may be the objects of his difpleafure, a,nd, in 
 that cafe, he makes them the mutual avengers of 
 his quarrel againft one another. Through the wrath 
 of the Lord of Hofls is the land darkejied, aiid the 
 people flyall be as the fuel of the fire : no manfloall 
 /pare his brother. Manafleh. Ephraim; and Ephraim^ 
 Manaffeh ; and they together flail be agoitfl 'j:idah. 
 For all this his anger is not turned a^^ay, but his 
 hand is flretched out flill, Ifa. ix. 19, /i In fuch 
 contefts, the flain on both fides are the flain of the 
 Lord. It is the /word of the Lord which hath de* 
 voured them, Jer. xii. 12. A. very dreadful "/ork 
 of this kind may be yet looked for, (which, indeed, 
 feems to be begun in the prefent time) pievious to 
 the glorious coming of Chrift in his kingdom in the 
 latter days. As the nations are generally guilty of 
 departing from the living God, fo a very general 
 profecution of his controverfy againll tbem may be 
 expedted, according to many fcripture threatenings 
 and warnings. You have one alarming pailage to 
 that purpofe, in Jer. xxv. 31, 32, 33. which, al- 
 though it was ivritten aforetime^ it was^ritten for 
 L Qvr 
 
ytT ' Chrift is the Governor 
 
 our learjiing. A noife Jhall come even to the ends of 
 the earth ; for the Lord hath a co7itroverfy ijcith the 
 natiofis ; he will plead with all Jiejh ; he will give 
 them that arc wicked to the fiuord, faith the Lord, 
 Thus faith the Lord of Hofis, Behold^ evilfhallgo 
 forth from nation to nation^ and a great whirhuind 
 fjjall he raifcd up from the coafls of the earth. And 
 thcflain of the Lord flj all he at that day from one end 
 of the earth even unto the other end of the earth: they 
 jhall fiot be lamented^ tielther gathered^ nor huricd ,• 
 they fhall he dung npon the ground. But although 
 the Lord m^ij thus glorify his juftice, in taking ven- 
 geance, on finful nations and kingdoms, yet he will 
 at all times glorify his faiihfulnefs and mercy alfo, 
 in the prefervation of his church amidll: all judicial 
 providences, and in carrying on the work of grace 
 in her, Zech. ix. 8. Dan. ix. 25. 
 , 4. Chrifl is the Governor among the nations, for 
 gathering them to himfelf. It is long fmce this was 
 prophefied of by Jacob, Gen. xlix. 10. Shiloh lliall 
 come, and unto him fhall the gathering of the people 
 he. This belongs to that gracious government, 
 which he will have fet up in the world much more 
 cxtenfively than hitherto. All his providential ma- 
 nagement among the nations looks forward, and is 
 preparr.tory, to this* He is head over all things to 
 the churchy which is his body. Few of the nation?, 
 comparatively, know any thing about him. lie 
 rules in the midft of them, as the God of providence, 
 but they know him not. This fhall not always be 
 the cafe. Ifa. Ixv. i. L am fought of them that rfkcd 
 not for JTie ; J am found cf them that fought me not : 
 Jfuid, Behold ?nej behold me^ unto a nation that was 
 not called i^ ?ny name. Ifa. Iv. 5. Behold, fays the 
 
 Father 
 
af7iong the S'dtions, ►1.23 
 
 Father unto him.tboujhait call a nation thut thou hnow- 
 ejl not, and nations that knciv not thee /hall run unto 
 thee^ hecaufe of the Lord thy God, and fir the holy 
 One rf Ifrael : for he hath glorified thee. He will 
 jet gather uations unto himfelf, by the call of hia 
 gofpel, and by the power of bis- Spirit. He will 
 fubdue them under his dominion, by means of his 
 word, difpelling their darknefs and ignorance, and 
 giving them the knowledge of the only true God, 
 and of Jefus Chrift, whom he hath fcnt. He will 
 defray in this mountain the fiace ofi the covering cafl 
 over all people^ and the vail that is fpread over all na- 
 tions, Ifa. XXV. 7. He will mr.ke whole nations 
 obedient to thefiaith, by a powerful revelation of the 
 myflery which was hid from their fathers fince the 
 world began. They iball cheerfully fubmit them- 
 felves unto him, Pfal. ex, 3. He will not gather 
 them into his kingdom, and under his dominion, by 
 force or compulfion, or by the carnal, nay, diaboli- 
 cal methods of fword and faggot. His weapons are 
 not carnaly but mighty through God, Hjs gofpel 
 fhail come down upon them in demonf ration ofi the 
 Spirit, and ofi power, like a gentle fhower of rain, 
 to foften and fru6lify, and not to overwhelm and 
 fweep away, like a torrent or a flood, Ifa. lii. 15* 
 Sofitall he f prink! e many nations : the kings fall Jhui 
 their mouths at him^ He fh all fpr inkle them with his 
 heavenly do6lrine ; his fpeech fall drop as the rain^ 
 and his doBrine fiall diftil as the dew ; and then kings, 
 and other great people, who are ordinarily moft a- 
 verfe to fubmit to Chrift, fall fiut their mouths at 
 him, as having nothing to fay againft his perfon, his 
 office, and his dodlrine. Such a blelTtd ingathering 
 of nations to Chrill we have to look for, amidft all 
 L 2 prefent 
 
124 ' Chrift is the Governor 
 
 prefent improbabilities, becaufe the execution of this 
 glorious delign belongs to Chrlft's government, Ifa, 
 ii. 2. It Jljcdl come to pafs in the lajl days, that the 
 mountain of the Lord's houfe /hall be efiahlijhed in the 
 top of the 7P.cu7itains, and Jhall he exalted above the 
 hills; and all nations Jhall Jlow unto it, 
 
 5. Chrill is the Governor among the nations, for 
 liberating them. This belongs to his work of ga- 
 thering them to himfelf. In bringing them into a 
 11a. e of gracious and dutiful fubje(Stion unto himfelf, 
 he u ill extricate them from that bondage v*^hich they 
 have, for many ages, been lying under. The na- 
 tions of this world have been hitherto in a ftate of 
 the moft dreadful flavery, — llavery, much more ex- 
 tenfive and terrible, than they are aware of. The 
 greateft part of mankind has been all along under 
 the yoke of Pagan darknefs and idolatry, and, there- 
 fore, in a flate of fubje£lion to Satan. Many nations 
 have been held, for a long courfe of years, in the 
 moft direful fubje6lion to the idolateries and tyranny 
 of Antichrift, and to ±z dcluiions of Mahothet. 
 Over how great a portion of the once Chriftian 
 world, have thefe great enemies of Chrift extended 
 their power, and wreathed their chains ? And in 
 proportion as thefe two fyflems of infernal error and 
 d«lufion have fpread, fo have mankind been enflaved 
 by political tyranny and lawlefs power. But the 
 Governor among the nations will make them free. 
 \Yben his kingdom is extended through the world, 
 he will burft every bond with which the nations 
 have been bound. The continuance of the world in 
 a ftate of fubjedion to national fyftems of error, fu- 
 perftition, and tyranny of whatever kind, is incom- 
 patible with Chrift's taking to him his great power, 
 
 and 
 
among the Nations. I'X^ 
 
 and reigning. When he enlargeth his kingdom, and 
 appears ruling glorioufly among men, he will puc 
 down all power, which is inconfiAent with the prp- 
 fperitj of his kingdom, and the common good and 
 advantage of mankind, as appears from Rev. xi, 
 15. — 18. When the kiftgdoms of the world lliall more 
 eminently become the Lord's and his Chri/l's ; whew 
 he fhall take to him his great power y and reign; then 
 he iliall give reward tinto his fervants, and to. them 
 that fear his flames f mall and great, and fhall dejiroy 
 them which dejiroy the earth. Then there will be no 
 mcyre trading or making merchandife, either oijlavesy 
 or oi the fouls of men. 
 
 6. Chrift is the Governor among the nations, for 
 uniting them, — for bringing about a blefled miity 
 afid concord among them. They have been hither- 
 to limfig in malice and envy^ hateful and hating one 
 afiother^ Being chiefly under the influence of Apol- 
 lyon, the defrayer^ they have been much inclined to 
 the mutual deftruction of one another. National in- 
 tereft, prejudices, and jealouiies, have often confpi- 
 red to prompt nations to lift up the fwordcigamfl 
 nations. But believe me, my brethren, the grand 
 caufe of war is the enmity of the nations againft God., 
 While they continue enemies to him, it is impoffible 
 that they fliould be truly friendly to one another. 
 Mens becoming foes to each other was the early fruft 
 of their apodaly from God. , The lirfl death, which 
 happened in the world, was, a, murder. Cain was of 
 that wicked one, andjlew his brother. So it muft be 
 ftill. While nations make their own corrupt will 
 the rule of their behaviour, in (lead of the will of 
 God •, their ownt lulls the fpring of adion, and not 
 love to God i and their own intereft and aggrandife- 
 L 3 ment 
 
126 Chriji is the Governor 
 
 ment the end they wifh to promote, and not the 
 glory of God ; it is no wonder that, like the wild 
 beafts of the field, they bite and devour one another. 
 But when the Governor among the nations fhall ga- 
 ther them to himfelf, and eredl his peaceable king- 
 dom among them, he will make wars to ceafe tmto 
 the ends of the earth. That horrid art, which fo 
 many glory in, will be held no longer in efteem. 
 People Jhall not learn it any more, A man will not 
 he famous^ according as he hath lifted up his axe, or 
 drawn his fword, to cut his brethren of mankind in 
 pieces, but as he a£ls the part of a loyal and dutiful 
 fubjedt to Chrlft, and of a peaceable and affectionate 
 brother in the human family. In that day, when 
 the Lord fhall be King^ and his name otie, over all the 
 earthy then may we expeft that the nations ftiall be 
 one, Zech. xiv. 9. and ix. 10. Ifa. ii. 4. 
 
 7. Chrifl: is the Governor among the nations, for 
 bringing them to glorify him, and God in him. 
 This is the chief purpofe, for which he is conftitu- 
 ted, by his Father's authority, King over all the 
 earth. Hence he fays, John v. 22, 23. The Father 
 judgeth no man ,* hut hath committed all judgment un- 
 to the Son : That all menfhould honour the Son, even 
 as they honour the Father : He that honoureth not the 
 Son, honoureth ?iQt the Father which hath fent him. 
 He will have his glory difplayed before the nations, 
 by means of the gofpel. He will difcover to tliem 
 the glory of his perfon and of his work, the glory 
 of his righteoufnefs and fulnefs, the glory of his 
 j^kingdom and government, Ifa. Ixvi. 18, 19. It Jldall 
 come, that I will gather all nations and tongues ; and 
 they Jhall come and fee my glory, '' And I will fet a 
 fgn among them^ and 1 will fend thofe that efcape of 
 
 them 
 
among the Nations, 127 
 
 them unto the nationst to TarJIji/h, Pul, and Lud, 
 that draw the bow, to Tubal and Jdijan, to the ijles 
 afar off, that have not heard my fame^ neither have feen 
 my glory ; and they Jhall declare my glory among the 
 Gentiles. He will put the nations in pofTellion, not 
 only of his ordinances, but of the fpecial blefSngs of 
 his covenant, which he hath purchafed for fome of 
 all nations, Pfal. Ixxii. 17. Men Jhall be bleffed in 
 him ; all nations Jhall call him bleffed. He will be 
 feared and adored in every land, and in every clime. 
 They Jhall fear the name of the Lord, from the weff, 
 and his glory from the rijing of the fun, Ifa, lix. 19, 
 It is his unalterable determination to bring a reve- 
 nue of glory to his name from all the earth, — even 
 from the uttermoft parts of it, — and that, in fpite of 
 all that the nations, which prefently continue with- 
 out him, may attempt to the contrary. Be fill, 
 and know that I am God i I will be exalted among 
 the heathen, I will be exalted in the earth. And this 
 is exprelsly promifed unto him in the verfe prece- 
 ding the text. All the ends of the world Jhall remem- 
 ber, and turn unto the Lord : and all the kindreds of 
 the nations Jhall worjhip bejore thee. 
 
 We fhall conclude this difcourfe with a few in- 
 ferences. 
 
 I. Hence fee, that thefe nations are in a very dif- 
 mal condition, who are deftitute of the gofpel. They 
 are abfolutely ignorant of Chrift, and of the gracious 
 government with which he is invefted, as the King 
 of Zion. They have no knowledge of his laws, and 
 they have not the benefit of his grace. Confequeat- 
 ly, thefe dark places of the earth are fill of the habi- 
 tations of cruelty, Pfal. Ixxiv, 2C. Without divine 
 
 revelation, 
 
llS Cbriji is the Goijcrnor 
 
 revelation, there can be no right order of anj kind 
 among men. All government and order, where 
 this is not enjoyed, is ungodly. It is only govern- 
 ment in wickednefs. There can be no proper con- 
 formity to the precepts of God's law, and therefore, 
 there is a neceflity of being fubjtcled to the penally 
 of it. 
 
 2. We may learn, that thefe nations enjoy greac 
 advantages, that are enlightened by divine revelation, 
 and brought into a ftate of fubjeclion to the gofpel. 
 By this they are under a divine and gracious govern- 
 ment. The Lord Jefus Chrift rules in the midft of 
 them by his gofpel, which is the fceptre of lis king- 
 dom, and the rod of his Jlrength, To them is difco- 
 vered all that belongs to their duty and happinefs. 
 They may adopt the language of godly Zacharias. 
 BleJJed be the Lord God of Ifrael ; for he hath mfited 
 and redeemed his people, and hath raifed up an horn 
 of fahation for us, in the hoiife of his fervant David, 
 "--that we, being delivered cut tf the hands rf our ene- 
 mies, might ferve him with rut fear, i?i holinefs and 
 righteoufnefs before him all the days of our life, God 
 is the Lord, which hathfheWed us light, Pfal. cxviii^ 
 
 3, That the highiil: homage is due to our Lord 
 Jefus Chrift. He is the Governor amofig the nations^ 
 and, therefore, we are chiefly to regard his will, and 
 to walk in all his commandments and ordinances blames 
 lefs, \Vc are, on no occalion, to yield obedience to 
 laws which are contrary to his royal authoritj^ nor 
 to give fuch homage to any, as may be inconiiftent 
 with the homage which we owe to him. He is in- 
 finitely fuperior to the higheO: governors on the 
 
 jcarth, — higher than kings of any land* All earthly 
 ,^:oi;. ;:«/L.: power 
 
among the Nations* 1 ap 
 
 power and authority are vaftly below, and, there- 
 fore, muft yield to that which belongs to hinfi. Our 
 refpe«El for, and obedience unto the higher powers, 
 muft ever be in fubordination to the highejl power, 
 which is Chrift's. The kings of the earth are his 
 fubje6ls, and it is both their duty and intereft to love 
 and ferve him, Pfal. ii. lo. — 12, 
 
 4. It is great matter of thankfgiving and praife, 
 that our Lord Jefus Chrift is the Governor among the 
 fiations. This is a cheering thought in thefe preient 
 times, confideiing the convulfed ftate of the nations. 
 Chrift is infinitely well qualified for the ftation which 
 he fills, in refpeft of wifdom, power, goodnefs, and 
 faithfulnefs to his ti uft. He will yet bring light out 
 of darknefe, and order out of confufion. All fhall 
 end well as to the intereft of his fpiritual and inde- 
 pendent kingdom. Though he is prefently^^u'zV?^ 
 the nations of Europe hard things, and making them 
 to drink the wine of ajlonijhmenty yet even this Ihall 
 be overruled for their good in approaching dajs. 
 Chrift's being the Governor among the nations, af- 
 fords us never-failing ground to hope for that en- 
 largement of his own fpiritual kingdom among them, 
 which is fo frequently promifed in the word. After 
 the long and dark night, the happy day will break, 
 in which the people will he gathered together, and the 
 kingdoms to ferve the Lord, Pfal. cii. 21, 22. 
 
 I exhort you all, to fubmit to Chrift's gracious 
 government. Think upon what muft be the confe- 
 quence of your continuing to rejeft and defpife him. 
 The day will come, in which he will not be filent, 
 but fpeak out, faying, Thofe mine enemies, which 
 would not that 1 floould reign over them, bring hither, 
 andjlay them before me, Luke xix. 27. — Seek expe- 
 
 rinece 
 
130 Chriji 7V the Govefnorj^Jc* 
 
 utnct of 'his power upon you, for fubduing you to 
 himfelf, ruling, and defending you. — Let the Lord's 
 people be concerned to flourifh in his dny?, and pro- 
 fper in his reign. — Rejoice that your Lord is King of 
 all the earth. The Lord reigneth^ let the earth re^ 
 j'oice : let the multitude of ijles be glad thereof -^Vx^j 
 that he may order nil the prefcnt confuiions among 
 the nations to the glory of his own name, and the ad- 
 vancement of the interefis of real religion, y^fter 
 this ?nan?ier pray ye ; Our Father which art in hea- 
 ven ; halloiued be thy na?7ie ; thy ki?tgdom come.^^ 
 Gonfide in him. The plummet and the fceptre are 
 both in his hand, for building, and ruling Zion. — 
 pray for the haftening of that happy time, when all 
 the ends of the world /hall remember, and turn unto 
 the Lord; and all the kindreds of the nations fhall 
 worfhip before thee. For the kingdom is the Lord's ; 
 and he is the Governor among the nations^ 
 
 3ER^ 
 
CLriJi is the Aledium of Co?mn?miony i^c. 131 
 
 
 S E R MO N Vir. 
 
 CHRIST IS THE' MEDIUM OF COMMUNION 
 
 1 
 
 BETWEEN HEAVEN AND EARTH 
 
 * 
 
 Genesis xxviii. 12, 13. 
 
 Behold, a ladder fet upon the earth, and the top 
 of it reached to heaven : and, behold, the angels of 
 God afc ending and defc ending on it, y^nd, behold, 
 the Lord flood above it, 
 
 IN the preceding chapter, we have an account of 
 Jacob's obtaining the blefling from his father 
 Ifaac. Ifaac intended to have conferred it upon Efau 
 his firft born, who was the chief objed of his affec- 
 tion. But Jacob, through the advice and inftrumen- 
 tality of his mother Rebekah, whofe darling fon he 
 was, came in before Efau, and obtained it. The 
 means by which he did fo were very iinful. For, 
 as men are not to do evil that good may come, and 
 as a good end cannot give a fandion to the ufe of un- 
 lawful means, fo Jacob's grofs lying and diflimulation 
 on this occafion are, on no account, to be vindicated, 
 'and much lefs imitated. 
 
 But, however blameable Jacob's ccndud was, as 
 to the manner in which he obtained his father's blef- 
 
 "■^ This fermon was preaclied at Haddington, February 11. 1^96. 
 j-mmediately bcfoJ-e the difpenfation of the facrament of our Lord's 
 Supper. 
 
132 Chrijl is the Medium of Communion 
 
 fing, we have to admire and adore the fovereignty 
 of God, in accomplKhing his own word, the elder 
 Jhallferve the younger , and in punifhing Efau for de^ 
 fpijing his birthright^ by depriving hina of the pater- 
 nal blejjing alfo. In the fecret counfel of God it was 
 determined, that the accomplifhment of the promife, 
 which was made to Abraham, fliould take place 
 through the line of Jacob, and n^ of Efau. Thus, 
 whatever men devife or intend, God's counfel Jhall 
 fiuTidy and he ■will do all his pita fur e. 
 
 When Efau found himfelf iupplanted, and depri- 
 ved of the blcffing, he was highly incenfed tgainft 
 Jacob, and refolved that, foon after his father's death, 
 which he hoped was now at no great diftance. he 
 would dip his fword in his brother's blood, and fo 
 rid himfelf of fuch a dangerous and fuccefsful rival. 
 Upon this, Jacob is advifed by his parents to ab- 
 fcond for a time, and to feek fafety from his bro- 
 ther's refentment, in the houfe of Bethuel, his mo- 
 ther's father, at Padan-aram. He is at the fame time 
 deiired to take a wife of the daughters of Laban, his 
 mother s brother; as both Ifaac and Rebekah deteft- 
 ed the thought of his efpouling any of the daughters 
 of the Canaanites, among whom they dwelt. And 
 being thus counfelled, he fets out on his journey, un- 
 attended by any companion or guide, but confidmg 
 in the care and guardianfhip of the Lord God of his 
 fathers. 
 
 From verfe icth tQ the clofe of this chapter, we 
 are intormed of a gracious meeting which Jacob had 
 with God On his journey. We have an account of 
 his outward accommodation at the time of this meet- 
 ing in verfe lo, ii. And Jacob went out from Beer^ 
 J}:ebahi and ivent toward Raran, And he lighted up- 
 on 
 
between Heavefi a?id Earth. 133 
 
 en a certain place, and tarried there ail night, becaufe 
 the fun ivas Jet : and he took of the Jiones of that 
 place, and put them for his pilloivs, and lay doivn in 
 that place to feep. It is probable, that this tvas at 
 the clofe of his firft daj's journej. ITie Lord thus 
 early appeared to hira, to encourage him to fet bold- 
 ly forward in profecuting the remaining part of it. 
 
 It would appear, that there was a town or city, 
 called Luz, in the neighbourhood, as we read in verfe 
 19. that he called the name of that place Beth-el : but 
 the name of that city tuas called Lu% at thejirfi, Ja» 
 cob, however, did not enter into the city, to fee^L a 
 lodging for that night, becaufe, perhaps, he had no 
 acouaintance there, or did not think himfelf fafe 
 «mong them. He, therefore, took up his lodging in 
 fome of the neighbouring fields, trufting in the pro- 
 tection of that God, who, according to the words of 
 a prophet, can make his people to dwell fafely in the 
 nvildernefs, andjleep in the ivcods. He had, indeed, a 
 cold bed, a hard pillow, and no curtain, but the wide 
 firmament: yet even here he could fay wiih David, 
 Piial. iv. 8. 1 ivill both lay me down in peace, and 
 fleep ' for thou, Lord, makejl me dwell in fafety. Juft- 
 -ly fhould the people of God ftudy to have their 
 mind brought down to their iot, and be content with 
 fuch things as they have, fince he hath faid, I will 
 never league thee, norforfake thee. 
 
 However uncomfortable Jacob's fituation was,-and 
 whatever uneafy thoughts he might have, on account 
 of his being a fugitive from the WTath of an enraged 
 brother, a pilgrim in a llrange land, houfeleis, and 
 forlorn ; yet the Lord ga^ue fleep to his beloved fer- 
 vant, and, in his fleep, a moll inflrudive and confo- 
 htory dream. He dreamed, and, behold, a ladder fu 
 M upon 
 
134 Chrijl is tie Medium of Communion 
 
 upon the earthy and the top of it reached to heaven : 
 ■and, heho/d, the angels of God afcending and defcending 
 on it. And^ behold^ the Lord food above it. 
 
 The wife man obferves, Eccl. v. 7. that in the 
 ^ivltitude of dreams there are alfo diverfe vanities. 
 Mens dreams are, for the moft part, vain, and often 
 iinful, becaufe they ordinarily proceed from the va- 
 nity and pollution of their minds, when they are 
 awake. Yet it is no lefs certain, that dreams have 
 often been from God himfelf. Of old he promifed 
 to reveal his mind to his fervants the prophets in 
 tliis way. Num. xiii. 6. God fpeaketh once^ faid Elihu 
 to Job, yea, twice, yet man perceiveth it not. In a 
 dream, in a vifion of the night, when deep feep falleth 
 upon men, ifi fu7?iberings upon the bed ; then openetb 
 he the ears of men, and fealeth their ivJlru6iion, Job. 
 xxxiii. 14, 15, 16. The people of God have been 
 inflrudled, warned, direded, and comforted by him 
 in a dream. And of this -fort was Jacob's on this 
 occafion. 
 
 In it there was fomething prefented to his eyes, 
 and fomething fpoken to his ears. For, you will 
 obferve, that the Lord, whom he i^iVJ flanding above, 
 or at the top of the ladder, fpake unto him in ex- 
 ceeding great and precious promifes, and renewed 
 the covenant with him, which he had made with his 
 fathers, Abraham and Ifaac, as you will fee in ver. 
 
 i3» M» 15- 
 
 It is what Jacob faw, or the grand obje£l that was 
 
 prefented to his eyes, in this vifion, which we pre- 
 fently mean to take fomc view of. And, in the 
 text before us, you may obferve, 
 
 I, What was prefented to the patriarch. A lad- 
 der fet upQn the earthy and the top of it reached to 
 
 heaven,- 
 
between Heaven and Earth. 135 
 
 leaven. A ladder is conftrucled for the purpcfe of 
 conveying perfons up and down, from a lower to a 
 higher place, or from a higher to a lower. This 
 ladder is here reprefented as conjoining thefe two 
 very diflant places, heaven and earth, and fo forming 
 a medium of commmiication between them. And, 
 as it is evident from the paflage, that it is a friendly 
 communication and intercourfe, which is thereby 
 enjoyed, fo, we imagine, this proves beyond all doubr, 
 that our Lord Jefus Chrilt is here emblematically 
 pointed out. The ladder, in Jacob's vifion, which 
 leemed to join heaven and earth, was a figure of 
 Chrift our glorious Mediator, through whom God- 
 gracioufiy comes down to finners, and through whom 
 iinners have accefs to God and heaven. This will 
 appear more evident, if we conlider, 
 
 2. The further account given of this ladder. And, 
 heholdj the angels of Cod afcending and defcending on 
 it : And, behold the Lord Jlood above it. As to the 
 iirft of thefe, we feem to have a pretty clear and di- 
 ftinft explication of it, in the words of our Lford to 
 Nathanael, John i. 50, 51, 'Jefus f aid unto him. Be- 
 caufe Ifaid unto thee, I faw thee under the Jig-tree^ 
 believejl thou ? thou JJjalt fee greater things than thefe* 
 And he faith unto him. Verily, verily, I fay unto 
 you. Hereafter you Jhall fee heaven open, and the an^ 
 gels of God afcending and defcending upon the Son of 
 man. Whether thefe words of our Lord refer to 
 any extraordinary appearance which he made before 
 Nathanael, of the nature of that on the moiint of 
 transfiguration, none can tell. We read (John xx. 
 30.) that many other figns truly did Jefus in the pre- 
 fence of his difciples, which are not written in the hook 
 of God. Many miracles did he perform, and many 
 M 2 glorious 
 
J ^6 Cbriji is thii Meditwi of Commuhkn 
 
 glorious •dll'plays of his Godhead and greatnels did 
 he give, which arc not particularly narrated in Scrips 
 turc. And among tlicfc, perhaps, fome fuch ap- 
 pecifancc, as is defcribed in that text, might be made 
 i:> the pjefence of Nathanael and others. They 
 riiight J&e the heavcm open^ and the angels of God 
 afcending and defcending en the Son of man. But we 
 may take thefe words to mean, particularly, that by 
 Chrifl: the heavens are opened^ — by his mediation a 
 ivay is cor/fe crated into the holiefl of all for guilty fin- 
 i>ers,— and, through him, tlie holy angels are em- 
 ployed in offices of love and kindnefs, in bearing 
 meflages, and, as inftruments, accomplifliing the pur- 
 pofes of mercy and grace, in behalf of the Lord's 
 people. To Ihew this to Jacob, we wonld coniider 
 as the end and defign of this part of the vifion, in 
 which the angels of God were feen afcending and de- 
 fending upon the ladder. 
 
 In the laft claiife of the text it is faid, And^ lehold, 
 the Lord food above it. We underfland this to point 
 out iMore fully the defign of erecting this ladder, 
 which was, to open up a. way to God. The Lord 
 food above zV, to intimate, that the ladder led to him, 
 that he was to be met with upon it, and that he was 
 ready to embrace all who improved it, as the way 
 of accefs to him. 
 
 It is to be obferved alfo, that every part of the de- 
 fciiption in this text is introduced by a note of atten- 
 tion and admiration. Behold, a ladder ft upon the earthy 
 and the top of it reached to heaven. It is wonderful, 
 that a method of friendly intercourfe between God 
 and iinners was opened up, and that a perfon was 
 found out who could conjoin heaven and earth.-^ 
 And, behold J the angels of God afcending and defend' 
 
 vng 
 
hetivecn Heaven and EariJj. 1^7 
 
 :ng on it. It is a wonder, that ever a peaceful meet- 
 ing took place between the holy angels and linful 
 men. There is no fuch intercourfe between them 
 and their revolted brethren, who kept not their Jirji 
 ejlate. The good angels are never fent on an em- 
 bafly of peace and grace to hell. But, through 
 Chrift, thej afcend and defcend, performing works 
 of heavenly benevolence and charity to men upon 
 the earth. — And^ behold^ the Lord Jiood above it. 
 How wonderful, that the Lord of heaven and earth, 
 who dwells in the high and holy place ^ fhould ever 
 {^.and, and look down, in mercy and Jove, upon iin« 
 ners on the earth ! He Jlood above it, looking down 
 with love,— with bowels of compaflion, upon Jacob 
 lying on the cold earth, at the foot of the ladder!' 
 Lordj what is man, that thou art mindful of him ! ' 
 Every thing here is wonderful. 
 
 But, for a further explication of this text, we fhali* 
 coniider, more particularly, the feveral parts of it,. 
 in the order in which they lie before us. And, in- 
 deed, it is but a general view which we can propofe 
 
 to take of them in the bounds of one dircourfe. .• 
 
 We may, 
 
 I. Make a few obfervations concerning this 
 ladder^ as emblematical of the perfoii and 
 mediation of Jefus Chrift ; 
 
 n. Speak of the angels of God afcending and 
 defcending on it ; 
 
 HI. Of the Lord's ftanding above it ; and thea- 
 conclude with fom.e inferences for the im* 
 provetnent of the fubjed. We are, 
 
 M 3 I. To 
 
138 Chrift is tht Medium of Communion 
 
 I. To- make a few obfervations concerning this 
 ladder^ as emblematical of the perfon and mediation 
 of Jefus Clirilt. We obferve, 
 
 I. That there is an infinite diftance between hea- 
 \'en and earth, or, between God and fallen roan. 
 There is a vail dittance between the viiible heavens 
 and this earth. The Scripture fpeaks of the heavens 
 as high above the earth, and, confequently, at a great 
 diftance from it. It was confidered to be fo great 
 by Solomon liimfelf, as to farniili him with a pro- 
 verb, Prov. XXV- 3. But it is not the local diftance 
 between heaven and earth, of which we fpeak. 
 However great this is, yet there is an infinitely 
 greater dift;ance in a moral fenfe. God and the 
 higheft angel are infinitely diftant, in refpcft of be- 
 ing and excellency. The angels have their being 
 from Qod, nnd the glory, in which they ftiine, is 
 ■wholly derived from him. But God zj, and is in- 
 finitely glorious, in and of himielf. If there is an 
 infinite natural diftance between God and created 
 beings of the higheft and moft glorious order, what 
 muil the diftance beiv/een him and linful men be ? 
 
 Vv''hcn God created man, though he placed hin» 
 on the earth, at a diftance from the local heaven, 
 which is more efpecially the throne of the divine 
 ^lory \ yet there was a gracious nearnefs, and a moft 
 intimate fellcwftiip, between God and him. But, 
 -ylrhen he brake covenant wiih Gcd, he and all his 
 pofterity were baniflied from God's gracious pre- 
 sence, a..d deprived of all accefs to him, and com- 
 munion with him. Like Lucifer, he might be faid 
 to have fallen from heaven ; becaufe he loft the fa- 
 vour and love of God, conformity to him, and fel- 
 lowship with him j and, in refps^t of the demerit of 
 
 fin? 
 
between Heamen and Earth, 13^ 
 
 ^, and of the curfe which he fell under, he was 
 brought down to hell. What a mercy is it, that God 
 did not caft him, and all his pofteritj, into it, imme- 
 diately and adually, as he did the rebellious angels ! 
 
 It is, however, a ferious truth, that, by the entrance 
 of fin into the world, an infinite moral diftance takes 
 place between heaven and earth, — between God and 
 tinners of mankind. Hence men, in their natural 
 eflate, are reprefented ^far off^ Eph. ii. 13. They 
 are io far off., that, without the intervention of a 
 mediator, no word of grace and kindnefs could have 
 been fpoken to them, nor any thing truly good con- 
 ferred upon them, by God in heaven ; nor could 
 any of their prayers reach his throne, even upon 
 fuppofition of their being difpofed to cry to him for 
 help. 
 
 a. That the uniting of heaven and earth, or the 
 opening up a way of communication between them> 
 is wholly of God. The ladder, which Jacob faw, 
 was prefented to him in a fupernatural and extraor- 
 dinary manner. The vilion was without any fore- 
 light, or forethought of his. He had never imagined 
 fuch a thing on any former occafion. We do not 
 fay, that he w-as a ftranger to the myflery of falva- 
 tion through the promifedyi-f^/, till this time. But 
 we apprehend, that he had not enjoyed, formerly^ 
 fueh a remarkable and ftriking difcovery of it. The 
 Lord now opened his eyes and his ears, ^udifealed hh 
 ivjlrufiion, not, indeed, in Jlu7nberings upon his hed^ 
 but ill a "jijhn cf the night, when he v,^as afleep upoa 
 the cold earth. Juflly might the patriarch fay, / ne* 
 vtrfaiv it on this fafinon. And, as this vifion of Ja- 
 cob's ladder was fupernatural, and from the Lord 
 lunilelf,'fo it is no lefs true, tlaat the real uniting o£ 
 
 hidvcr. 
 
140 Chrijl the Medium of Communion 
 
 heaven and earthy — God and man, or, the opening 
 up of a gracious intercourfe between them, is wholly 
 of God, 2 Cor. V. 1 8. All things are of God, who 
 hath reconciled us to himfclf hy Jefus Chrijl. It is 
 the fruit of his infinite and eternal wil'dom, love, and 
 grace, Eph. i. 7, 8, 9. 
 
 There is no man, nnlefs^ he is a madman, who 
 would propofe to conflrufl a ladder, by which he 
 might climb up to the fun, moon, and ftars. How- 
 ever foolifh fuch a projedl would be, yet, compara- 
 tively, the execution of it would be more eafy, than 
 an attempt to reconcile an offended God and guilty 
 iinners. The diftance between the former is only 
 local an<3 finite, but that between the latter is moral 
 and infinite. God only could find out a method of 
 removing the diftance between himfelf and finful 
 nien,^of producing reconciliation, peace, and fel- 
 lowfhip, between heaven and earth. Neither men 
 on the earth, nor even angels in heaven, could have 
 fuppofed fuch a thing poffible, and, much lefs, could 
 ihey have devifed a method of accomplifliing it. It 
 was peculiar to divine wifdom, to know how God 
 might vifit finful creatures in mercy, and dwell with 
 them upon the earth, and how they might be exalt- 
 ed to the enjoyment of a place in heaven, Prov. viii» 
 
 12. 
 
 3. That Chrlft, in the conftitution of his perfon, 
 is qualified for being a medium of communication 
 between heaven and earth, — God and man. We 
 have already faid, that we underftand Jacob's ladder 
 as an emblem of Chrift, who is, really and fpiritual- 
 ly, what this ladder appeared to be in his extraor- 
 dinary dream. It is defcribed as fet upon the earth, 
 a?id the top of it reached to hsauen^ Now, although 
 
 xiothing 
 
between Heaven and Rarth* 14 1 
 
 nothing can reprefent the myjlery of Chriii's perfon, 
 which is greaty without controverfy , yet we may 
 confider this type^ as pointing out to us the relatloa 
 in which he ftands to heaven and earth. He is Im- 
 MANUEL, God uitb vs. In refped of his human na- 
 ture, he was fet upon the earth. He had, and con- 
 tinues to have, a real humanity. He took it from 
 the family of Adam. He is a branch out of the root. 
 jQfJeJfey Ifa. xi. I. He is that truth which is faid to 
 fprlng out of the earthy Pfal. Ixxxv, 11. When he 
 aflumed human nature, he did not drop down upon 
 the earth, but f prang out of'it, as one nearly allied 
 to the human family. He was really one of the fona 
 of Adam, — of red earthy as the word {Ignifieth, Luke 
 
 Our bleffed Lord was thus fet upon the earthy \n 
 refpe^t of his human nature. But as to his divine 
 perfon, he reacheth to heaven. He is the Moft High 
 God over all, Ifa. xlvii. 4. Rom. ix. 5. Heaven la 
 his throne, and the earth is his footftool. They ar© 
 the produdion of his divine power. Unto the Softf 
 Godfaithy ThoUj Lord, in tht beginning hafi laid tht 
 foundation of the earthy and the heavens are the work9 
 of thine hands^ Heb. i. 8, 10. He is the hrightnefs of 
 glory y and the exprefs image of xht Father's perfon* 
 He is in the form of God, and thinks it not robbery 
 to be equal with God, although he made hifnfclf of no 
 reputation, and took upon him the for?n of a fervant^ 
 and was made in the Hkenefs of men, Phil. ii. 6, 7, 
 The divine and human natures, which are infinitely 
 dillant, were united in his perfon. And^ without 
 eontroverfy, great is the myjlery of godlinefs, God 
 was manifcft in the flefh. Who, except God ' ifirri- 
 felf, could have conceived, that God and man could 
 
 fee 
 
142 Chrijl the Medium of Communion 
 
 be a perfon, or, that the human nature, fo infinite- 
 ly beneath the divine, could be united with it, in 
 the perfon of the Son of God ? This is the wifdom 
 of God in a myjlery. Jefus Chrift was thus qualified 
 for uniting heaven and earthy — God and man, in the 
 bonds of eternal love and friendfhip. He had the 
 natures of both united in himfelf. ^he Word wa^ 
 made Jle/Jj, and dwelt among us, and ive heheld his> 
 glory ^ the glory as of the only begotten of the Father^ 
 John i, 14. 
 
 4. Through the mediation of Jefus Chrift there is 
 a real conjun£lion of heaven and earth, — of God and 
 ftian, and a way made for a peaceable intercourfe 
 between them. Jacob faw the ladder extending all 
 the way from earth to heaven, and affording, as it 
 were, an opportunity of pafTing and repafling be- 
 tween thefe two diftant worlds. Through Chrift'a 
 mediation, heaven and earth are fo conjoined, that 
 God comes down to the earth, in rich difplays of 
 his mercy and grace, and fmful men get up to hea- 
 ven, in refped of the enjoyment of all heavenly 
 bleffings, Eph. i. 3. The Mediator, by his obedi- 
 ence unto death, removed every obdacle that lay in 
 God's way to us, and in our way to God. 
 
 Not only did the divine and human natures meet 
 in the perfon of Chrift, but a holy and jufl God met 
 with an obedient fervant, and an all-fuflicient Sure- 
 ty, in him. It was impofTible that God and fmners 
 could meet, or have any friendly intercourfe, fo long 
 as his claim on them was not anfwered, and his 
 quarrel againii them, on account of fm, unavenged. 
 In order that this might be done, the eternal Son of 
 God was fubftituted into their law-room and flead, 
 and the charge which lay againfl them was, in con- 
 fequence of this fubflitution, found lying againfl 
 
 him. 
 
between Heaven and Earth, 14^ 
 
 him. '^he Lord laid on him the iniquity of us all. 
 He made him to be Jin for us, who knew nojin^ 2 Cor. 
 V. 21. He was made fin ^ in not only being reckoned 
 a {inner bj imputation, but in being treated as a 
 iinner, by having the curfe of the law executed up- 
 on him. And thus God's juflice and our iniquities 
 raet in Jefus Chrift, that heaven and earthy — God 
 and finners, might meet in him in peace, Througlj 
 the execution of the fentence of the law upon him, 
 in his blood (bedding and death, fin was atoned for, 
 and divine juftice was fatisfied ; fo that now, in 
 Chrill Jefus, neither our fin, however fcarlet and 
 crimfon-QQio\xxt^ it is, nor the juftice of God, how- 
 ever (Irid and inexorable it neceflarily is, can pre- 
 vent the egrefs of his mercy and grace to us, nor 
 our accefs to him. Havings therefore^ brethren^ bold- 
 fiefs to enter into the holieji by the blood of fefus, by 
 a new and living way, which he hath confecrated for 
 us through the vail, that is to fay, hisjiejh : Atid 
 having an high prieji over the houfe of God, let us 
 draw near with a true heart, in full affur once offaithy 
 Heb. X. 19, 20, 21. 
 
 The ladder, tlierefore, by which men upon the 
 earth can get near to God and heaven, is juft Chrift 
 in his blood Ihedding and death, or his mediatory 
 righteoufneis. This is like a bridge of communica- 
 tion over the deep gulph that was formed between 
 God and us by fin. By his mediation, a way is 
 made for the ranfomed of the Lord to pals over. 
 By fin we are removed to a vaft diftance from God_, 
 — a diftance infinitely greater than that between 
 the vifible heavens and earth. But now, in Chrifl 
 'Jefus, we who were fometimes far off are made nigh 
 ly the blood of Chrifl. Would finners on earth 
 
 know 
 
,t4'4 Chrijl the Medium of Comtnunlofi 
 
 know how to get to heaven, — how to approach to 
 God Moft High, fo as to meet with acceptance be- 
 fore him, and how to afcend to heaven at lad, to 
 the full enjoyment of God, as a father and a portion ? 
 They miift go to 'Jefus the Mediator of the new cove- 
 nant^ who, by his meritorious mediation, hath open- 
 ed a free communication between God and them, 
 -The way to the heave7ily yerufaiem, and to God the 
 yndge of ally is hy Jefus the Mediator of the new co- 
 venant, and by the hhod of fprinkling, Heb. xii. 23, 
 24, Through Chrift we have an accefs by one Spirit 
 'tinto the Father, Eph. ii. i8. 
 
 5. That fioners of mankind have ready accefs, 
 and full warrant to improve Chrift, as their way to 
 God and heaven. The ladder, which the Patriarch 
 faw, was fet upon the earth. It was fet upon that 
 "Very earth, on which Jacob lay, to intimate, that 
 he, in particular, had an opportunity, and that it 
 was both his duty and intereft to afcend by it to God, 
 who Jiood, as his own God, upon the top of it. In 
 like manner is Jefus Chrift, the great antitypical 
 ladder, fet on the earth, for the benefit of mankind 
 finners, that, by him, they may get from earth to 
 heaven and happinefs. He was not only fet on the 
 earth, in the afl'umption of human nature, in which 
 he tabernacle among nx ; but he hath all along been 
 fettled upon the earth, in the difpcnfation of grace. 
 It is long fmce he was fo^^^ among men, in the firft 
 promife made to our original parents after the fall. 
 Since that time God has been exhibiting him to 
 men, in the gradual revelation made of him. Thus 
 he is ftill fet among us, hi the difpcnfation of grace, 
 as our way of accefs to God. What is the defign 
 and meaning of tlie gofpel which you enjoy ? It is 
 
 iuft 
 
hetween Heaven and Kctrth, 145 
 
 juft God fitting a ladihr among you on this earthy 
 the top of which reacheth to heaven^ that every one 
 of you, who embrace Chrift by faith, may attain to 
 heavenly enjoyments in a ftate of grace, and at laft, 
 to a ftate of glory in heaven itfelf. In the gofpel, 
 GoA fets forth Chrift to you, for all the purpofes of 
 falvation, Rom. iii. 25. He is the hope fet before 
 you^ which you are warranted to lay hbld upon and 
 improve, if ever you defire or expe6l to eriter with" 
 in the vail, whither the forerunner is for us entered^ 
 Heb. vi. 18, — ^20. The fettiiig of this ladder on the 
 earth doctrinally affords warrant and encouragement 
 to all, who hear of it, to betake themfelves to it, as 
 their way to heaven. None are prohibited from 
 improving it, nor Ihall any be rejefted, who aim 
 at an improvement of it for this purpofe, John vi/ 
 
 6. In fine, there was only one ladder feen by Ja* 
 cob, in this vifion. He faw not a number of them, 
 or a variety of ways of intercourfe between heavea 
 and earth, but one only, Jefus Chrift is the only 
 way to God and eternal happinefs. He is the way, 
 and the truths and the life : no man cometh unto the, 
 Father, hut by him, John xiv. 6. The way in which 
 Jacob got to heaven, is juft the way that we mud 
 go, if ever we get there. Salvation is not in any 
 other than Chrift ; for there is none other name undents 
 heaven given among men whereby we muft be faved^ 
 A6ls iv. 12. — We proceed, 
 
 II. To fpeak of the next part of the defcription 
 given of this ladder. And, behold, the angels of Cod 
 afccnding and defending on it. For the explication 
 
 N Qt 
 
14^ Chrijl the Medium of Com7nunion 
 
 of this, Vit only make the few following obferva- 
 tions. 
 
 I. That, in confequence of the mediation of Jefus 
 Chrift, the holy angels are reconciled, and have a 
 fervent love unto the people of God. When we fay 
 this, it is hoped, that jou do not underftand us to 
 mean, that Chrift mediated between angels and 
 men, or, that his fatisfadlion for fin was made to 
 angels. No ; he gwue himfelffor us, an offer'mg and 
 a facrifice to God for a fweet fmdling favour , Eph, 
 V. 2. No fatisfadiion was due to the angels, becaufe 
 they, were not the fovereigns, — the lawgivers of 
 men, nor were men accountable at their bar. But, 
 confidering us in our natural eftate, the holy angels 
 ^re enemies to us, becaufe we are enemies to God. 
 They ;Cannot but hate them that hate him, and be 
 grieved with ^ thofe that rife up againfl him. While 
 tliey biijn with holy zeal for the glory of the Crea- 
 tor, they xajjnot but burn with holy indignation 
 againft thofe who trample upon his authority. They 
 are ev^er ready to avenge God's quarrel againfl wic- 
 ked men. See, for example, what deftruction and 
 defolation one of them fpread through the Aflyrian 
 hoft, on account of their blafphemy againft God, 
 and their rage againft his people, Ifa. xxxvii. 36. 
 J^hen the angel of the Lord went forth^ and f note in 
 the camp of the /iffyrians an hundred and fourfcore 
 and five thoufaiid: and, when they arofe early in the 
 morning, they were all dead corpfes. See alfo how 
 another of them avenged God's quarrel upon im- 
 pious Herod, A6ts xii. 21, 22, 23. Upon a fet day, 
 Herod, arrayed in his royal apparel, fat upon his 
 throne, and made an oration unto them. And the 
 people gave a fiooiitj faying^ It is the voice of a god, 
 
 and 
 
between Heaven and Earth. 147 
 
 and not of a man. And immediately the angel of the 
 Lord fmote him, hecaufe he gave not God the glory : 
 and he ivas eaten of worms, and gave up the ghofi. 
 
 But, through Chrift's mediation, finners being re- 
 conciled to God, and become the objeds of his fa- 
 vour, they alfo become the objeds of the love and 
 care of the holy angels. Believers are a(5lually in a 
 ftate of friendfhip with them, which may be inti- 
 mated in that text, Col. i. 20. And (^having made 
 peace by the blood of his crofs^ by him to reconcile all 
 things unto himfelf; by him, I fay, whether they be 
 things in earth, or things in heaven. The things hi 
 heaven may be meant of the innumerable company of 
 angels^ and the things on earth are the faints on the 
 earth, between whom and the angels there is ihs 
 ftri(?tefl harmony and love. Hence the angels ac- 
 knowledge the faints as their brethren, and regard 
 them as fuch, according to what that angel faid to 
 John, when the miftaken apoflle was proceeding to 
 gi"e him divine honour. Rev. xix, 10. And 1^ fays 
 Joh-i, fell at his feet to worfoip him : and he /aid un^ 
 to ?ne. See thou do it not ; for I am thy fellow-fer- 
 vant, and of thy brethren that have the tefliinony of 
 Jejus. Worfhip God. 
 
 2. That, in confequence of the mediation of Jefus 
 Chrift, the angels are employed in the fervice of the 
 faints. This we take to be the principal thing in- 
 tended b^rthis part of J?.cob's vifion. When he faw 
 the angels of God afcending and defc ending on the lad- 
 der, they were employed in works of mercy and 
 kindnefs, in behalf of the Patriarch and other belie- 
 vers. For although they are engaged, as inftru- 
 ments, in the execution of God's judgments on the 
 wicked, yet when they are faid to afcend and de^ 
 N 2 Jcend 
 
14S Chrijl the Medium of Communion 
 
 fcend on the antitypical ladder^ they are offices of 
 charity and love in the performa-nce of which they 
 are then employed. Hence the apoftle fays, Heb. i. 
 14. Are thty not all ?n'tjiijlering jpirits^ fent forth to 
 minifler for them who J}?all be heirs offalvation^ 
 
 With regard to the fervice which ihey perform in 
 behalf of the people of God, it muft be allowed, that 
 the manner of performance is myfterioiis. While 
 we are in this world, we are very unacquainted with 
 the nature and work of the angels of God. Yet the 
 Scriptures afllire us, that their work is, not only to 
 join in the praii'es of heaven, but to perform the fer- 
 vice of God on earth. We find, to this end, that 
 they have, on fome occafions, made vifible appear- 
 ances to the faints, as to Abraham, Jacob, Zacha- 
 rias in the temple, the ihepherds in the fields of 
 Bethlehem, Peter in the prifon, and others. Such 
 remarkable and extraordinary appearances are not, 
 perhaps, to be now looked for or enjoyed. But it 
 is beyond doubt, that the faints are as much the 
 charge of angels as ever, and that they are employ- 
 ed in performing fimilar ads of kindnefe in their be- 
 half as formerly. 
 
 From the Scriptures we learn what they have 
 done for them. They are reprefented as guardians 
 to the Lord's people. The angel of the Lord encamp- 
 eth round about them that fear him, and delivereth 
 tbem, Pfal. xxxiv. 7. Perhaps the outwacd fafety 
 of the faints, both from feen and unfeen dangers, is 
 owing to the attendance and protedion of thefe hea- 
 venly guards. For he Jhall give his angels charge 
 over thee, to keep thee in all thy ways, They fhall 
 hear thee np in their hands, leji thou dajh thy foot 
 againfl ajione, Pfal. xci, 11, 12, Their fervice, in 
 
 this 
 
letween Heaven and Earth, 149 
 
 this refpedl, was, doubtlefi, very necefTarj to Jacob 
 on this occafion, when he was going into a country 
 where he had never been, and among a people whom 
 he never faw. And he had particular experience o£ 
 their attention and kirdnefs when he was returning 
 to his own land, Gen. xxxii. 1,2. Jacob went on his 
 ivay, and the angels of God met him. And, ivhen 
 Jacob faw them, he fiid, This is God's hofl : and hs 
 called the name of that place, Mahanaim, They are 
 employed in proteding the people of God from the 
 deiigns which the apollate angels have upon them. 
 So we read, in Rev. xii. 7. that Michael and his an- 
 gels fought againji the dragon, and the dragon fought 
 and his angels. The conteft was about the church, — 
 about fouls. The dragon and his angels did all thejj 
 could to have them ; but Chrift and his angels fought 
 for them. Our Lord faid to Peter, Simon, Simon, 
 behold, Satan hath defred to have yov, that he may 
 fft yon as wheat : hut I have prayed for thee, that- 
 thy faith fail nqi, Luke xxii. 31, 32. It was owing 
 to Chrift's interceflion, that "P^tQi's faith did not fail 
 altogether, — that Satan did not get him wholly un<»- 
 der his power. But the holy angels might be. made 
 ufe of, as inftruments, in his prefervation.. They 
 are employed in ftrengthening and comforting the 
 Lord's people under their peculiar and heavy trials. 
 We find that Chrift himfelf enjoyed their miniftry 
 in this refped, particularly, in that dreadful conflict 
 which he had. in the garden of Gethfemane, Luke 
 xxii. 41,-43. There appeared an angel unto him from 
 heaven, firengthening him, . Thus alfo was one of 
 them fent to comfort Paul on his perilous voyage to 
 Rome, Afts xxvii. 23, 24. Inhere flood by me this 
 night ^.i^l^\^Q^ th€ angel of God^ wiofe I am, and 
 N 3 wioir. 
 
15© Chriji the Medium of Communion 
 
 ivhom I ferve, faji^^gy Fear not, Paul ; thou muji he 
 brought before Cefar : and, io, God hath given thee 
 all them that fail with thee. We know nothing 
 againft our believing, that the angels are often em- 
 ployed in fuggefting words of comfort to the fouls of 
 the Lord's people in their fpiritual diilreffes, and 
 efpecially when they are expofed to the temptations 
 of Satan. If he has power to excite the mind to 
 wicked thoughts, and to throw blafphemous fugge- 
 ilions, like fo m2,nyferj darts, into it ; why fhould 
 it be thought a thing incredible, that the holy an- ^ 
 gels fhould have feme inftrumentality, in fortifying j 
 the mind againft them, and in repelling them ? » 
 We cannot enlarge on this part of the fubjed. Suf- I 
 fice it to fay, in general, that it is, without contro- i 
 verfy, evident from the Lord's word, that the an- ! 
 gels are inftruments of his care about true Chriftians, | 
 and that they watch over them, prote6l and prefer ve \ 
 them, provide for them, and comfort them. They i 
 have, therefore, fellowfhip with ang^s, even in this ] 
 prefent life, and that more than they are often aware j 
 of. { 
 
 3. Laflly, on this part of the fubjeft, we obferve, j 
 That the benefit, which believers have by the mi- 1 
 niftry of the holy angels, is conftant and permanent. • 
 Hence they are reprefented as af tending and defcend- * 
 ing upon the ladder, as it were, conftantly and with- ' 
 out inter miflion. They are not only intelligent, but • 
 powerful and vigorous, aftive and diligent fpirits. \ 
 They can (land in no need of reft or fleep, nor are S 
 they liable to fatigue and wearinefs. They defend ] 
 to deliver tht'ir mi flages, and to execute their commif- , 
 lions *, and they afcend to give an account of their ' 
 faithfulnefs and work, and to receive new orders, \ 
 
 But i 
 
between Heaven a7id Earth, 15 1 
 
 But we would underftand their afcending and de- 
 fcending to denote, principally, their diligent attend- 
 ance on the heirs of falvation, and the unremitting 
 care which they have about theoi in every iituation. 
 They are conftantly flying between God and the 
 faints, fulfilling his gracious purpofes concerning 
 them. 
 
 The people of God are at no time without a hea- 
 venly guard. Even when they appear to be moll 
 deftitute and forlorn, they have the company of an- 
 gels, and partake of their affecfcibn and fympathy. 
 Thus it was with Jacob. He was at a diftance from 
 his father's houfe, in a flrange part of the country, 
 and had no bed but the cold ground, in a dark night; 
 yet he has a view of the angeh nfc ending and de* 
 fcending on a ladder^ which extended between God 
 and him. So that he was not forlaken of his God, 
 and had to fay, even of that place, Surely the Lord 
 is in this place. This is none other but the houfe of 
 Gody and this is the gate of heaven. We have a re- 
 markable inftance to the fame purpofe, in the cafe 
 of Elilha, as you read in 2 Kings, 6th chapter. He 
 was in the city of Dothan, and the armed hofls of 
 the king of Syria furrounded the city, with a defign 
 of apprehending and deftroying him. The prophet's 
 fervant was afraid, and faid, Alas, my majier^ how 
 fbail we do ^ See his anfwer, in ver. 16, 17. j^nd, 
 he anfwer ed. Fear not ; for they that be with us, are 
 more than they that be with th^m. And Elifha pray- 
 edf and faid. Lord, I pray thee, opeii his eyes, that 
 he may fee. And the Lord opened the eyes of the. 
 young man ; and he faw : and behold^ the mountain 
 "Was full of horfes, and chariots of fire round about 
 Eltjha, He had a guard of angels about him, in ther 
 
 appearance 
 
15a Chrijl the Medium of Communion 
 
 appearance of horfes and charicts of Jire, ready, if 
 God (houkl give the order, to burn up and deftroy 
 the mighty hofts of the Syrian monarch. Though 
 the faints may be call on beds of languiQiing ; though 
 they may be hid in dens and caves of the earth, or 
 thrown into prifons for the fake of Jefus ; the angels 
 can be no more kept from them, than God himfelf, 
 Ads xii. 6, 7. In fhort, they minifter to the people 
 of God through the whole of their life, and they 
 perform a moft eflential and glorious piece of fervice 
 for them at death, by conveying their fouls into the 
 land of everlafting light and glory, Luke xvi. 22. It 
 came to pafs, that the beggar diedy and was carried 
 hy the angels into Abraham's bofom. — We now pro* 
 ceed, 
 
 III. To fpeak of Jehovah's Handing above tl^e 
 ladder. And, behold^ the Lord flood above it. So 
 he appeared to do in Jacob's vilion. And we have 
 reafon to rejoice, that the Lord of heaven 
 and earth, is Hill (landing, and dealing gracioufly 
 with men, in and through his Son, Jefus Chrift, the- 
 blefled antitype. It may be for our advantage and 
 comfort, to conlider the following things, on this 
 part of the fubjeft. 
 
 I. That God ftands above this ladder, as a recon- 
 ciled God, — a God of grace and peace. He flood 
 looking down upon Jacob with bowels of mercy and 
 loving kindneis. Though he was lying afleep in 
 the open air, as an outcaft and alien from mankind, 
 yet he was the darling of heaven. Jehovah was 
 his reconciled God and Friend. He ftill appears in 
 Ghrift, reconciled and pacified toward finners, 2 Cor. 
 v« 18, 15, He bath given to us th^ miniflry of recon- 
 
 Qiliamn ; 
 
between Heaven and Earth. 1^^ 
 
 dilation ; To ivity that Cod was in Chriji, reconci- 
 ling the^ world wito himfelfy not imputing their tref- 
 pajfes unto them. In no other way is he to be met 
 witli as the God of peace, but in aad through the 
 mediation of our Lord Jefus Chrift, vvho made peace 
 by the blood of his crofs, Rom. v. i. 
 
 God, no doubt, looks down from heaven upon all 
 the children of men. The Lord looheth from heanxen^ 
 fajs the pialmift, he beholdeth all the fons of men» 
 From the place of his habitation he looketh upon all 
 the inhabitants of the earth. But it is with great in- 
 dignation that he beholds finners out of Chrili. 
 Hence his face is faid to he fet againji them, PfaL 
 sxxiv. 1 6. Sinners can have no comfort-able views 
 of God, nor intercourfe with him, as a reconciled 
 God, but above the fpiritual ladder^ whofe top reach' 
 9th to heaven. He is feen every where elfe, as an 
 offended and fin-revenging Sovereign, — a God, who 
 is both juil and powerful to execute deferved punifli- 
 ment upon the guilty. He is flill fpeaking to his 
 adverfaries in his wrath. Tribulation and angui/h, 
 indignation and wrath, againji every man that doth 
 evil. 
 
 But above this ladder^ he is no longer an offended 
 Judge, having got full fatisfaflion from his Son, our 
 Surety. His anger is turned away, and he fays, Fury 
 is not in me. He proclaims his name, The Lord, the 
 Lord God, merciful and gracious, longfuffcring, and 
 abundant in goodnefs and truth, keeping mercy for 
 thoujands, forgiving iniquity, and tranfgrejjion, arid 
 fin. Is any guilty finner, then, wifliing for a meeting 
 with God, as a reconciled God ? He will find him 
 fo in his Son. He will iind him gracious and kind 
 above this ladder, and no where eife. 
 
 2. That 
 
154 Chrijl is the Medium of CommuniGn 
 
 2, That jEiiovAH's Handing above the ladder may 
 denote his full approbation of it, as the only way of 
 accefs to him. The eredtion of it was the device of 
 his own infinite wifdom from eternity. It was/f^ 
 up from the everlajling ages, in his gracious and fo- 
 vereign purpofe, Prov. viii 23, It would have non- 
 pluffed all created wifdom to contrive how guilty 
 men, who had become heirs of hell, might find a 
 way to heaven. But God, of his infinite wifdom, 
 contrived a method of making the pafTage both eafy 
 and fafe to them. This is no other than his own 
 eternal Son, who is the only Mediator between God 
 and maiiy and, except by him^ no man can come unto 
 the Father, 
 
 Now, God Hands above the ladder, as he is in 
 Chrifl, heartily approving of this method of reconci- 
 liation and accefs to him in peace and love. He has 
 the fullell fatisfaflion with the obedience and death 
 of Jefus. T^he Lord is well pie afed for his r-'ghieouf- 
 nefs fake^ Ifa. xlii. 2 1 . He fmelled afweet favour in 
 the facrifice which he oiicred up for the fins of his 
 people, Eph. v. 2. All the perfeitions of his nature 
 are glorified by his mediation. His holinefs was 
 manifeiled and vindicated by his fuihlment of the 
 law-precept i his truth and faimfulnefs were difpby- 
 ed by the execution of the penalty ; and his jultice 
 fully fatibfied in the whole of his fufferlngs and death. 
 Chi lit glorified the Father upon the earthy by finijl}- 
 ing tue work which he gave him to do. And, there- 
 fore, Jlhovah fully approves of him, as a molt fit 
 and complete xMediator between himfelf and finners. 
 He IS fiill upon the matter fpeaking concerning him, 
 as he did from the excellent glory, This is my beloved 
 Sony in whom I am well pleafcd, 
 
 3. That 
 
between Heaven and Earth: 155 
 
 3. That the Lord ftands above this ladder, calling 
 men upon the earth to improve it, as their way of 
 acce<*s to him. He not only declares his own fatis- 
 faftion with Chrift, and his approbation of what he 
 hath done, in the fulfilment of his mediatory work, 
 but he pofitively calls and warrants guilty fiimers to 
 come to him in this way. He addreiTes them as 
 John was addrefTed, when he looked^ and^ hehold, a 
 door was opened in heaven^ and he heard a voice, as it 
 were of a trumpet talking with hinii which faid. Come 
 up hither y Rev. iv. i. God in heaven calls to finners 
 upon the earth, to come unto him by Chrift, — to 
 afcend to heaven and happinefs by his fpiritual lad- 
 der, which is, for that very purpofe, fet upon the 
 earth. Men are by nature lying in a deep fleep, and 
 in an infinitely more deftitute and forlorn condition, 
 in a fpiritual fenfe, than Jacob was in externally at 
 this time. They are afleep in carnal fecurity, ftupi- 
 dity, and unbelief, while Chrill, our New Teflament 
 ladder, is fet juft befide them in a gofpel difpenfa- 
 tion. God gracioufly calls to them to awake, and 
 afcend for their lives. He faith, Awake thou that 
 fteepeji, and arifefrom the dead, and Chriji jhall give 
 thee light. He tells them, that heaven is opened unto 
 them, that Chrift is the way that leads to it, and that, 
 therefore, it is their indifpenfable duty, and highell 
 intereft, to improve him as fuch. Thus he dill con- 
 defcends to fpeak to them in a gofpel difpenfation 
 about what is for their greateft advantage. The gof- 
 pel is God's voice from heaven. See that ye refufe 
 not him that fpeaketh : for if they efcaped not who re- 
 fufed him that fpake on earth, much niord Jhall not we 
 efcape, if we turn away from him that Jpeakeihfrom 
 heaven^ Heb. xii, 25. God is prefently^^r//^/-^^ tQ 
 
 you 
 
1^6 Chrijl is the Medium of Communion 
 
 you from hea'uen by this gofpel, and calling you to 
 come to him by Chrift. All that hear his' voice in 
 truth do fo. Every ?nan that hath heard y and hath 
 learned of the Father^ cometh unto me^ faid Chrift. 
 O be concerned to give the hearing of faith to a gra- 
 cious God, who is addrefling yoii from above this 
 fpiritual ladder. Incline your ear^ fays he, and come 
 unto me ; hear, and ycur Joulfhnll li'ue,\hAv, 7,. 
 
 4. That the Lord (lands above this ladder con- 
 firming his covenant of free and rich promifcs unto 
 his people. This, we find, he did to Jacob, accord- 
 ing to the following context. He faid, / a?n the 
 Lord God of Abraham thy father^ and the God of 
 Ifaac : the land whereon thou lieji, to thee will I give 
 it^ and to thy feed. And thy feed Jl? all he as the dtifl 
 of the earthy and thcuf>alt fpread abroad to the ueji, 
 and to the eafl^ and to the norths and to the fouth ; 
 and in thee., and in thy feed, fxill all the families of , 
 the earth be blejjed. And behold, I am with thee, and \ 
 will keep thee in all places whither thou goef, and 
 will bring thee again into this land ; for I will not 
 leave thee, until I Ijave done that which I have fpoken 
 to thee of God is in Chrift ftill fpeaking for his 
 peoples confolation, and telling them that he ftands 
 to that covenant, which they have taken hold of, as 
 their charter and fecurity for all good, both now, 
 and through eternity. He ftill fays, that he will be 
 ever mindful of his covenant. My covenant will I \ 
 not break, nor alter the word which hath gone out of 
 my mouth. He is ftill fpeaking out the exceeding 
 great and precious promifes of his word, and fpeaking 
 them into thefr hearts with freih vigour and favour, 
 and fo filing, them with joy and peace in believing. 
 He gives them new intimations of pardoning mercy 
 
 and I 
 
between Heaven and Earth. 157 
 
 tui grace, fajing, 7, even /, am he that hlottcth out 
 ■J tranfgrejjions for mine own fake. He promifeth 
 them his bleflmg on their fpiritual privileges, on the 
 fermons which thej hear, and the facraments, which 
 they attend upon. / will abundantly blefs her pro- 
 "jijion : 1 will fiti{fy her poor with tread. I will 
 alfo clothe her priejis with falvation -, and her faints 
 Jlmll fhout aloud for joy. He ftiil engages to give 
 them new light, new life, new flrength, for every 
 part of their work and warfare. He fecures them 
 of his gracious prcfcnce, when aHeep and when 
 .wr;ke, when journeying, like Jacob, and when tar- 
 .vine at home, when in their own houles, and in the 
 houfe of God, -when living and when dying. In 
 fhort, he tells them, that he is a fun and ajhield; he 
 will give grace and glory ; and no good thing will he 
 withhold from them that walk uprightly. He ratifies 
 j^nd fums up all his prcmifes to them, as he did to 
 Jacob, in thefe words, ver. 15. / will not leave thec^ 
 until I have done that which I have fpoken to thee of. 
 5. The Lord ftands above this ladder, ordering all 
 things for the good of his people in this lower world. 
 He beholds them in every cafe and condition. The 
 (yes ff the Lord are upon the righteous^ mid his ears 
 are open to their cry. Though they are* in a diHant 
 land, which is at beft btit a wafte and dreary wilder- 
 nefs to them, yet the liord is managing all things 
 concerning them in the courfe of his providence. He 
 iiands above the ladder, giving ccmmiflions to the 
 angels, efpecialfy abcut his own people'.- -Thfc angels' 
 ave his fervants, and mud aft according to his orders; 
 They do not go forth of their own accord, but are 
 fentfar:hil{th.'\: 14. They get a chargefrom hinr 
 \vhat td d^, Pf^l.'Xci. 11. He- charges them^-to go 
 O and 
 
158 ClnJ ii the Medium of Communion 
 
 and proted fiich a believer, wko may be in danger ; 
 to provide fupply for another, who is in want ; and 
 to comfort another, who is brohen in his hearty and 
 grieved in his mind. He direds them to fuccour and 
 flrengthen fuch as are tempted, and to attend and 
 take care of others that are dying. They have all 
 their commifTions from him. And it is thus, that 
 the Lord gracioufly watches over all his people in 
 the courfe of his providence, and orders all for their 
 good through Chrift. Rom. viii. 28. We know that 
 all things Jhall work togetJjer for good to them that 
 lo'ue Gcd, that are the called according to his purpofe, 
 6. In a w^ord, The Lord Hands above this ladder, 
 receiving all who come to him by it. As this lad- 
 der is the way of God to men, fo it is the way of 
 men to God. And he ftands above it, to intimate, 
 that he receives with open arms all who afcend by it 
 in the exercife of faith. He receives them as the 
 obje£ts of his favour, and moft cordial acceptance 
 now. Eph. i. 6. To 'the praife of the glory of his 
 grace, whereiti he hath made us accepted in the Bclo' 
 tfcdn No perfon ihall be rejeded who aims at im- 
 proving Chrift, as the way unto the Father. Him 
 that coTueth unto me, fays he, / will in no wife cafi out^ 
 John vi. 37. The Lord alfo ftands receiving the fer- 
 vices of his people. They are an holy priejihoody to 
 offer up fpiritnal Jacrifices acceptable to God by J ejus 
 Chrifi, I Pet. ii. 5. Their gracious defires, prayers, 
 and interceflions, in behalf of themfelv^s and others, 
 afcend up before God with acceptance through his 
 mediation. And the Lord ftands receiving the fouls 
 of his people at their death. By this ladder, their 
 departed fpirits mount up, as on eagles wings, unto 
 rtie Xhrone of God and of the Lamb. When Jefus 
 
 left 
 
between Heaven and Earth, 159 
 
 hft the world, he uent to tie Father, Jchn xvi. 28. 
 So when the believer's days are numbered, it is his 
 unfpeakable privilege to have Jekovah, as a recon- 
 ciled God and Father, Handing ready to receive his 
 fpirit. He may fmg on the eve of his departure, as 
 David, Plal. xlix. 15. God ix^ill redeem my foul from 
 the power of the ^rave ; for he fhall receive me. Se- 
 lah. And faith Chrift to all his difciples indeed, 
 who are yet fojourning in this ftrange land, //; my 
 Father's houfe are many manfions ; if it were net fo^ 
 I would have told you. 1 go to prepare a place for 
 you. And if I go^ and prepare a place for you, I ^uill 
 come again, and receive you unto myfelf; that where 
 I am, there ye may be alfo, John xiv. 2, 3. 
 
 We ill all conclude this difcoiirfe with a few infe- 
 rences. 
 
 I. Hence fee, a notable difplay of the fovereign 
 grace and lore of God to finners of mankind. Tliis 
 appears in his ereding a ladder upon the earth, by 
 which they may get to heaven. This is fuch a dif- 
 play of grace and mercy, as never was, and never 
 will be made to fallen angels. There is no ladder 
 from hell to heaven, but there is one from earth to 
 heaven. See then the fovereignty of divine grace to 
 you, finners of mankind ! You are at a vaft diilance 
 from God, and you could do nothing to remove that 
 diflance. You could not make even a (ingle flep to- 
 wards him. In this cafe God faid, ' Since they can- 
 
 * not afcend up to me, I will defcend to theiji, guilty, 
 
 * rebellious, and unworthy as they are. In the riches 
 
 * of my infinite wnfdom and grace, I wiliy^^ a ladder 
 
 * upon the earth, which (hall reach to hcaveji, and, by it, 
 
 * they fhall be brought to the full enjoyment of my- 
 
 O 2 ' 'felf.' 
 
l6o Chrijt is the Medium ofCo?nmuniof: 
 
 * felf.' You fliould Vv'onder at this, as Jacob did, Be- 
 hold^ a ladder fet upon the earth I 
 
 2. Hence fee, how precious Chrlfl: in his ptrfon 
 and mediation is, and iiovv much we ought to value 
 and improve the revelation made of him to us by 
 the gofpel. How pitiable is the condition of thefe 
 men who never enjoyed this privilege ! There is a 
 way to God and heaven, but they know it not. In 
 the gofpel this glorious /adder is fet among you, — 
 as it were, jull befide you, — befide cuery one of you, 
 that you may get out of a flate of guilt and woe, in- 
 to a flate of favour and acceptance with God ; and 
 that, at laft, you may get fafely out of a ivorld lying in 
 wickednefsy ;and which is under the curfe, into a flate 
 of eternal blefTednefs in heaven. What a precious 
 perfon is Chiift, in whom God and finners may thus 
 meet in peace ! All the divine purpofes of grace 
 meet in him. They were purpofed in him before 
 the world began. Ail the precepts of God's law 
 were fulfilled by him, and all the threatenings of it 
 were executed upon him. All the promifes of the 
 new covenant centre in him, and all intcrcourfe with 
 heaven is through him. 
 
 3. Hence fee the folly and wickednefs of < attempt- 
 ing to draw near to God, and to attain to heaven, in 
 T^wy ether way than by this New Teflament ladder. 
 There never was another fet upon the earth, by 
 which men may get to eternal happinefs. i Tim. ii. 
 ^. Thtre is one God, and one Mediator betivcen God 
 and men, the 7na?i. Chrijl Jefus. It muft, therefore, 
 be very dangerous to attempt to appioach to God, 
 in the way of overlooking Chrift and his mediation. 
 There is no accefs to him, nor communion with him, 
 but through Chrill, the new and living way. Yet 
 
 how 
 
between Heaven and Earth, i6t 
 
 how many mad profeflbrs of religion a e there, who 
 pretend to worfliip God, and to be on the way to 
 heaven, and yet take all their encouragement, and 
 found all their expe6lations of meeting with God up- 
 on themfelves, their own ferioufiiefs, diligence, con- 
 ftancy in duty, and the like. But wilt thou know^ 
 O vain man, what God is, when he is ieen feparate 
 from the perfon and mediation of Chrift, cr, not 
 above this fpiritual ladder? He is an angry, a threat- 
 ening, a diilionoured, and a diftant God So that you 
 have no accefs to him in peace and grace, but her€. 
 
 4. We may learn, that they are abfolutely fafe, 
 who betake themfelves to Chrift, the only Mediator 
 between God and man. They have G<Jd to be their 
 God, according to a covenant which cannot be bro- 
 ken. They are the objects of his fpecial love and 
 care, enjoy his prefence zrr a// places whither they go^ 
 and he will bring them, at laft, into that land, where 
 his glorious prefence is manifefled. So Jhall they be 
 ever with the Lord. They are guarded by the angels 
 in all their ways. They bear them up in their 
 bands. They are ever attentive to them, in all want?, 
 and wrongs, and weaknefs. None may dare to in- 
 jure them, but at the greateft hazard. The angels 
 are ever ready to avenge their quarrel. Matth. xviii. 
 10. Take heed, faid Chrift, that ye defpife not one of 
 theje little ones : for 1 Jay unto you, That in heaven 
 their angels do alivays behold the face of my Father 
 ivhich is in heaven, 
 
 5. We may learn, whence the communion-table 
 derives all its fweetnefs, and is fo pleafant to true 
 Chriftians. There is accefs to hold communion with 
 God through Chrift. The facramental table is co- 
 vered on e^rth, before men who are flill upon the- 
 
 O 3 earth; 
 
iCi Chrijl is the Medluin of Communion 
 
 earth-, yet -there is accefs to communion with the 
 God of heaven, througli the mediation of Jeius Chrift. 
 in the preaching of the word, the ladder is ftt on the 
 earth dodrinalJj ; and it is exhibited fymbolically in 
 the facrament of the Supper, by viilblc iigns, in the 
 ufe of which there is to be an improvement of Chrill, 
 as the medium of communion with a Three-one God. 
 At his table, his peoples fouh^ and all that is iviihin 
 ihem^ iliould be afcending up to God, as their God 
 and portion, through the blood fhedding and death 
 of Chrid. Having an High Pritjl ever the houfe of 
 Godi let us draw near \cith a true heart in the full 
 iifjurance of faiih^ kavitig cur hearts fprinhled from 
 an evil conjcience, and our bodies iih-ifed with pure 
 water. He b. x. 21, 22. 
 
 We exhort you all to lay to heart your llnful and 
 fad ftate by nature. You 2.x q far from God. You 
 h?.VQ fallen by your iniquity. You have forfeited all 
 right to heavtn, and you can never regain it by any 
 attempts of your own. — Blefs God for the device of 
 his infinite wifdom, in finding out a method in which 
 finners might be brought to himfclf, in a perfect 
 confiftency with the glory of his nature and perfec- 
 tions. In tht fatistactory and meritorious mediation 
 of Chrifi, all divine attributes arc glorified. Mercy 
 and truth are met together : righteoufnefs and peace 
 have embraced each other. Truth f jail fpring out of 
 the earthy and righteoufnefs Jl: all look down froin hea- 
 ven. Yea, the Lord Jhall give that which is good."— 
 Blefs God for revealing Chrift to y on, --^iov fating 
 the fpiritual laddir, dodhinally, in that part of the 
 earth where it is your lot to dwell, 'Jhe lines are 
 fallen to you in pleafant places^ in this refpeft* — Be- 
 take yourfelves to Chrill by faith, as you would 
 
 wiHi 
 
between Heaven a?id Karth, 163 
 
 wiili to be brought to heaven, and be prevented from 
 linking down into the pit of. everlailing perdition. 
 Pray for a fpiritual difcovery of Chrift, and for grace 
 to improve him as the way into the holieft of all. 
 He is able tofave them to the utter mojl that come unto 
 God by him. — Yon, who have already come to Jefus 
 tie Mediator of the new coz^eiiant, and to God the 
 Jud^e of all, are bound to be aiming at a prefent 
 improvement of him, in the renewed exercife of 
 faith. You are to be looking unto 'Jefus, as your 
 way to fellowfhip with God, in his ordinances to- 
 day, and your way to heaven at lad:. We have bold' 
 nefs and accefs with confidifice by the faith of him,—r- 
 Be thankful that the ladder is ftill (landing among 
 you, and that God is flill above it. Let this fill you 
 with wonder, love, and gratitude. Behold, a ladder 
 fit upon the earth, and the top of it reached to heaven! 
 Andy behold, the angels of God ajccnding and defcend* 
 ing on it ! And, behold^ the Lord food above it I 
 
 S ER. 
 
164 A Good Work belongs to the 
 
 SERMON VIII. ; 
 
 A GOOD WORK BELONGS TO THE OFFICE 
 
 OF A SCRIPTURE-BISHOP *. 1 
 
 I Tim. ill. 1. 
 
 If a man dejlre the office of a hi/hop^ he dejireth \ 
 
 a good Ivor k. 
 
 1 
 
 THIS epiftle was written bj Paul to Timothj, 
 
 an Evangelifl, whom the apoftle had left at j 
 
 Ephefus, as appears from chap. i. 3. Paiil himfc;lf j 
 being neceffarity called elfewhere, defired him to 
 
 continue for fome time at Ephefus, that he might ; 
 
 confirm and encourage the difciplcs, and cirry on \ 
 
 the good work which had been begun in that place. ; 
 
 — The chief defign of this epiftle is to direcl the \ 
 
 young evangelift in the fulfilment of the duiies of I 
 
 his office, to the glory of God, and the good of his | 
 
 church. Thus the apofile exprefies his defign him- \ 
 felf, ver. 14, 15. of this chapter, '^hefe things write 
 
 I unto thcey hoping to come unto thee Jljortly : Bui if x 
 
 I tarry lo?ig, that thou mayefi hijiv hoiv thou ought- 1 
 
 eji : 
 
 \ 
 I 
 
 * This Sermon was preached at ihe Orduiation cT The Reverend j 
 
 MrTu -MAS IM'Crie, to the Office of the Holy IMIniltry, in the 
 
 Second Aflbciatr Congregation. Potter row, Edinburgh, May 2 5. J 
 
Qjijic€ of a Script urc-Bifbop. 165 
 
 iji to heba've thyfilf in the houfe'^of God., which is the 
 church of the livivg G^ki^the pi ^^ctr and ground ^ 
 the truth. Accordingly, in the precedirrg chapter?, 
 he lays dov/n feveral duties, the obfervation o£ whick 
 Timcthy was to prefs upon the members of that 
 church. He was to exhort both the miniftera and 
 t[je people to regard and abide by the truth of the 
 goipel^ in oppofition to thofe who would corrupt it 
 by vain fables or grofs errors. He was to urge them 
 to pel feverance in the. great duty of prayer, and that 
 in their prayers they iliould not be felfifti, but of a 
 public, a truly catholic fpirit. They fliould prcry 
 for all men^ but efpecially for thofe in lawful civil 
 authority, as in the beginning of the preceding chap- 
 ter. He was to exhort the women to be modeft, 
 fober, filent, obedient, and not to afpire at that do- 
 mination, either in the houfe, or in the church, 
 which God had not allowed them. 
 
 In this chapter, he proceeds to treat of the work 
 and neceflary qualifications of feveral church-officers. 
 He begins with a defcription of a gofpel minifler, sft 
 leaft, of what every one of thofe, who bear that cha- 
 rafter, ought to be. This he does in the firfl feven 
 verfes of the chapter. — He introducelh himfelf by a 
 ferious commendatioti of that office, and of the per- 
 fon whofe views are lincerely and gracioufly dire<fted 
 unto it. This is a true f (tying., If a man defire the 
 office of a bifhopy he dsfreth ct good %vGrk. 
 
 The apoftle allerts this, in a very particular man- 
 ner. This, fays he, is a true fiying. He was not 
 writing at random, or without thought. He was af- 
 fured, that the office was of the moft excellent and 
 honourable kind, and that the work, though great, 
 was pleafant and delightful, advantageous and pro- 
 fitable. 
 
l66 A Good Work belongs to the 
 
 fitable. Though the preachers of the gofpel were 
 held in great contempt, as they ftill are, by the 
 flaves of fenfuality, and the votaries of corrupt rea- 
 fon ; though their office was defpifed, and themfelves 
 counted as the filth of the world; yet the apoHle 
 knew, and he knew from experience, that the of- 
 fice was important and honourable, and the work 
 good. There was, therefore, no need for any per- 
 fon to be aQiamed to devote himfelf to the fervice 
 of Chrifl, to labour in the work of the gofpel. For 
 this is a true, — a faithful faying, — a faying worthy 
 of credit. If a man defire the office tf a lifijop^ he 
 defireth a good worh. 
 
 We may obferve, what is here fuppofed, and 
 what is aflerted. 
 
 I. What is here fuppofed. If a man defire the of 
 fice of a bifhop. It is but one word in the original 
 language, which is here tranflated the office of a bi- 
 fhop. It might literally be tranflated the overfight ; 
 or, retaining the word ufed in our verfion, it might 
 be read the bifijopflnp, in the fame manner that a ii- 
 milar Greek word (<«TficrTox>j) is tranflated apofilcfhip^ 
 in I Cor. ix. 2. T^he feal of mine apofile/Jnp are ye in 
 the Lord, But the word being expreffive, not only of 
 the afl or work of overfeeing, but alfo of the power 
 and authority with which a perfon is inverted to take 
 the o'uerfight of Chrift's flock, our tranflators have 
 very properly exprefled it in fo many words, as here, 
 the office of a hifhop. 
 
 Buta queflion necefl!anly occurs here. What are 
 we to underfland by a bifjop ? And in anfwer to 
 this, we would obferve, that there is a very great 
 diflference between the modern idea affixed to that 
 word, and the office which the Holy Ghofl: intended 
 
 thereby. 
 
OJJice of a Scripture- Btjhop, 16 J 
 
 thereby. There is a great difference indeed between 
 the fertpture-biyhopf and the perfon fo called in Po- 
 piih and Prelatical churches. — The modern idea of a 
 bi/hop is that of a perfon pretending to be invefted 
 with a lordly dominion and authority over the reft 
 of his brethren, who labour in the word and doBrine^ 
 and difpenfe the other ordinances of worfliip. He 
 claims power in his own perfon to licenfe and ordain- 
 them, and to filence and depofe them. He extends 
 his fpiritual jurifdi^tion over a large tradt of country, 
 and pretends to watch for the fouls of vaft multi- 
 tudes, whofe faces he never faw, and who feldom or 
 never faw him. He lives in eafe and affluence, 
 feeding upon the faty and clothing himfelf with the 
 woolf and leaves the care of the flock to a fet of un- 
 derlings, who, as they depend on him, muft be fub- 
 miilive and obfequious to his every nod. He is a 
 creature poffefling fome thoufands a-year, dwelling 
 in a magnificent palace, lolling in a fumptuous cha- 
 riot, fitting in the fupreme council of the kingdom, 
 judging in matters of Hate, and taking the prece- 
 dence of many of the nobles of the land. But to 
 preach the go/pel to the poor, to inftruft the ignorant, 
 and them that are out of the way, to bind up the bro' 
 hen-heartcdy to comfort the mourfiers, to preach the 
 word in feafon and out of feafon, to labour in word 
 and do&rine, to vifit the fick and dying, — thefe 
 and other important duties feldom occupy the time 
 and attention of him, who is now ordinarily called 
 a bifiop. Such a perfon, however, we piefume, is 
 not to be fouo;^ among the fervants and ofiicers ap- 
 pointed by the King and Head of the Church. 
 
 What then are we to underftand by a bijloop, ac- 
 cording to the fcripture ? We anfwer, that the bi" 
 
 fhop 
 
1 68 ^ Good Work belongs to the 
 
 JJjop whom Paul here intended, and the perfon who 
 is uniformly fo called in God's word, i> no othef 
 than iht teaching prejhyter, or elder, or what we or- 
 dinarily call a minijier of the gcfpel. This appears, 
 when we confider that the names bijhop and prejhy- 
 ter or elder are given indifcriminately to the fame 
 office-bearers in the church. We have one inftance 
 of this in Paul's farewel difcourfe to the miniflcrs of 
 the church of Ephefus, recorded in the 20th chapter 
 of the A£ts of the Apoflles. In ver. i 7. we read, 
 ih^iX. fram Miletus he fent to Ephefus^ and called the 
 elders of the church. In ver. 28. we find him ad- 
 dreffing thefe prefbyters or elders in this manner : 
 ^ahe heed unto yourfehes, and to all the flock over 
 zvhich the Holy Ghofl hath made you overfeers. The 
 word which, in that text, is tranllated overfeersy is 
 fubftantially the fame which in our text is tranflated 
 the office of a bifhop,, both coming from a word which 
 lignifies to infpeti or overfee. We may alfo obfo ve 
 what was the great work of thefe overfeers or bi- 
 
 fljops. They were to feed the church of God, which 
 he hath pur chafed voith his own blood ; — to feed th€ 
 church with the word of life, — the pure truths of the 
 everlafting gofpel, in oppolition to erroneous teach- 
 ers, who, like grievous- evolves, would endeavour to 
 ds^Yoy the flock, hy f peaking perverfe things. Now 
 the apoftle mufl have committed a great miftakc, in 
 tailing Ihefe ordinary ttachijig ciders or minifters by 
 the nanje of Z'^^o/jj', if, iivdeed, the office of abifjop 
 was, by divine authority, fo much fuperior 10 the 
 flation which tliey held, as fome allege. But it be- 
 ing impofilble that heftioul(i fay an improper thing, 
 under the infpiration of tlie Holy Ghoft, we confider 
 it as an uncoiiteflible proof; that. the fcripture-bilhop, 
 
 and 
 
Office of a Script ure-BiJk op. iS^ 
 
 and the teaching prefbyter or minifter of the word, 
 are defignations of one and the fame office-bearer in 
 the church. — Another evidence of this wc have in 
 I Pet. 5 th chap. There we have the Apoftle Peter 
 alfo addreffing himfelf to the elders, who officiated 
 amoHg the Chriftians fcattered through various pro- 
 vinces, in ver. i. The elders which are among you, I 
 exhort, who am alfo an elder, and a witnefs of the 
 fufferings of Chrijl, and a partaker of the glory that 
 Jhall be re-vealed. In ver. 2, he exhorts them in 
 thefe words, Feed the fiock of God which is among 
 you, taking the overjight thereof In the Greek, 
 there is but one word for taking the overfight there" 
 ofi and it might, with equal propriety, be read, 
 overfeeing it, or doing the work of a hijhop unto it.-^^ 
 We might have adduced various other proofs from 
 Scripture, that the office of a hijhop here meant by 
 the apoftle is the fame with the minifterial office, 
 and that it intends no more than thofe who are re- 
 gularly called to teach and nUe in the houfe of God, 
 But this may further appear from the fequel of the 
 difcourfe. 
 
 We have alfo to notice here, that the apoftle fup- 
 
 pofes that this office is dejired* If a man defy e the 
 
 office of a hifhop. The word Signifies to defire ear* 
 
 ""ncjily, fo as to have the heart fet upon what is de- 
 
 -fired. It fuppofes, that a perfon's mind and affisc- 
 
 -tions are turned towards this facred office, as what 
 
 he is defirous of being invefted with, not fironi any 
 
 ■felfifh, grovelling, or improper motives, but from 
 
 love to God and his feiVice, and with a fincere wifti 
 
 to glorify him in that ftation. It alfo intimates, that 
 
 ■'perfons are to enter into this office in a free and vo« 
 
 kintary manner, with their heart's confent. No 
 
 1? man 
 
170 A Good Work belong i to the 
 
 man is to be prefled into the fervice of the Redeeni- 
 er, or compelled to bear oiBce in his church. The 
 Jlock of God is to be fed, not by confiraijit, but wil- 
 lingly, — Now the apoftle having fuppofed, that a 
 man defires the office of a bifJjopj let us obferve, 
 
 2. What is aflerted by him. He defireth a good 
 work. If we were to confider the bifljop, in the Po- 
 piih or Prelatical fenfe, the confequent aflertion 
 might rather have been, he defireth a good livings a 
 good fettlementy a good income. He defireth eafe^ and 
 ivealth, and dignity , and power. No, faith the 
 .apoftle, he defireth a work, a good work. The word 
 fignifies fometbing that requires labour, attention, 
 and diligence. The office of a hifl^op, or gofpel-nii- 
 nifter, doth not allow perfons to indulge in idlenefs 
 and floth. It is a work, a great and laborious work, 
 both for the body and the mind. — But it is alfo a good 
 work. The appointment of this office in the church 
 is- from the fovereign, rich, and free goodnefs of 
 God, and is defigned for the great and good ends of 
 his glory, and the eternal welfare of men. — The 
 apoftle feems here, both to difcourage raflinefs in en- 
 tering upon this office, and to encourage the felf- 
 diffident. Thofe, who would enter upon it without 
 due confideration, reckoning it a ftation which may 
 be eafily filled, are told by the apoftle, that it is a 
 .work, a work of labour and diligence, in the per- 
 formance of which they are not to expert carnal eafe 
 and plea fure. - Thofe, on the other hand, who are 
 timid and felf-diffident, who are afraid to enter up- 
 on it, when they confider the vaft magnitude and 
 importance of this office, are here told, that it is a 
 good work. If they deftre it, and enter upon it, in 
 a 4ependeiice upon Him, whofe work it is, and witli 
 
Office of a Scripture- Bifhop, I *]\ 
 
 a fingle eye to his glory, and the good of fouls, they 
 have no reafon to be afraid ; for it is a good work .• 
 They fhall find it to be both pleafant and profitable, 
 and be comfortably fupported in the performance of 
 it. — The method which we propofe to follow, in 
 difcourfing further upon this fubje6l, is, 
 
 L To make a few obfervations relative to the 
 office of a fcripture-hijhop^ or miniller 
 of the gofpel ; 
 II. Speak of the work which belongs to this 
 office \ 
 
 III. Confider it as a good work ; 
 
 IV. Speak of the right dejire of this office ancj 
 
 work; and conclude with a few infer- 
 ences. We are, 
 
 T. To make a few obfervations relative to tSe of- 
 fice of a fcripturelijhop ; or'mlnifler of the gofpel. 
 
 r. That this is art office of divine inllitution. The 
 popifh, prelatical, or diocefan bilhop, is of human in- 
 vention only, — a mere creature of man's making. 
 It cannot, with juftice, be pled, that they are the 
 fucceflbrs of the apoftles, who had a fuperior over- 
 fight of the church ; becaufe the apoftolic office was 
 an extraordinary one, and was to ceafe with them- 
 felves, as it did, when the canon of Scripture was 
 completed. So that any fuperiority of office, now, 
 above a leaching prefbyter, feems no where to be 
 countenanced in the word of God. 
 
 But the office of the fcripture-bifhop or gofpel mi- 
 
 iiiftry is of divine authority. Chrift the King and 
 
 Head of the church is the author of all offices in her, 
 
 i Cor. xii. a8. God hath fet fome in the church, frfl 
 
 P 2 apojlles ; 
 
17^ y^ Good Work belongs to the 
 
 cipojlles; fecondarilyy prophets; thirdly, teachers -, af- 
 ter thfity miracles ; then, gifts of healing, helps, go- 
 "vernments, diverfities of tongues, Hefet,firfi, apojiles, 
 Thefe perfons were immediately chofen hy hirafelf, 
 and ordained to that extraordinary office, Luke vi. 
 12, 13. In thofe days he went out into a f?iountaiti to 
 pray, and continued all night in prayer to God. And, 
 when it was day, he called unto him his difciples : 
 and of them he chafe twehe, whom alfo he named 
 Apoftles. He called them Apofiles, and employed 
 them as his^- legates or ambaffadors, to carry the ti- 
 dings of falvation through the world. And he gave 
 them extraordinary powers to work miracles, for 
 the confirmation of the doftrine about hi mfelf, which 
 was taught by them. The great work incumbent 
 upon them was, to proclaim the glad tidings of falva- 
 tion to the world lying in wickednefs. Go ye into 
 all the world, and preach the g of pel to every crea- 
 ture. 
 
 Our Lord alfo intimated to them, that the part of, 
 their work which coh-fifted in teaching and preach- 
 ing the gofpel of the kingdom, was to be performed 
 by his authority, and under his eye, to the lateft 
 pofterity. Hence he faid, Matth. xxviii. 19, 20. 
 Go ye therefore and teach all nations, baptising them 
 in the name of the Father, and of the Son, and of the 
 Holy Ghofi ; 'teaching them to obferve all things what- 
 foever I have commanded you : and lo, I am with you 
 alway, even unto the end of the world* Amen* This 
 did not mean, that thefe very men, to whom our Lord 
 fpake, were to exift in the church through all ages. 
 No ', they were not fufFered to continue, by reafon of 
 death. Even the apoftles did not live for ever. 
 But t,he Lord's promife intimated, that the preach- 
 ing 
 
Office of a Scnpture-Bi/bop, 173 
 
 ing of the gofpel, and the work of the miniftrj, 
 ftiould not die with them. Extraordinary gifts 
 fhould ceafe, but the ordinary work of the gofpel 
 miniftry fhould never die out of the church. Ac- 
 cordingly, the apoftle obferves, that the afcended 
 Redeemer provided officers to his church, to fup- 
 ply the want of the apoftles, whom he was to take 
 to himfelf, Eph. iv. 8, 11, 12. When he afcended up 
 on high^ he gave gfts unto men : He gave fome^ 
 apojlles ; and fame, prophets ; and fomcy evangelijls ; 
 andfome^ pajiors and teachers ; for the perfeBing of 
 the faints, for the work of the minijiryy for the edify" 
 ing of the body of Chriji ; till we all come in the uni' 
 ty of the faith^ and of the knowledge of the Son of 
 Godf unto a perfeSi man^ unto the rneafure of the fia^ 
 ture of the fulnefs of Chrifl^ 
 
 2. That perfons are to enter into this office ac- 
 cording to Chrift's will, and by his authority. If it 
 be an office in his houfe, it cannot be lawfully held, 
 but according to the will of him who is the Lord of 
 the liouie. Every man reckons it his right to choofc 
 and appoint his own fervants, to prefcribe to each 
 the place which he is to fill, and would refift every 
 attempt to thrull perfons into his fervice, contrary 
 to his own choice. Muft it not much more belong 
 to the King of Zion,. to have the offices of his king- 
 dom occupied by perfons whom he hath chofen, and 
 who enter into them according to the order which 
 he hath appointed^- 
 
 As Chrift hath inflituted the office, io it belongs 
 to him to inveft perfons with it. We hav^e already 
 feen that he chofe twelve of his difciples^ who?n he 
 alfo named apojlles^ and fent them forth to preach, 
 Paul tells us that Jefus Chrift put him into the mini^ 
 P3 >/^ 
 
174 -^ Good Work belongs to the 
 
 Jlry, 1 Tim. i. 12. And, fpeaking to the Ephefian 
 elders, he told them that the Holy Ghojl made them 
 overfeers oi the flock. Ads xx. 28. 
 
 It is true, that the apoftles were immediately 
 called bj Chrift himfelf. Even in his humbled 
 eflate, he exercifed his royal power and authority, in 
 appointing, firft, twehe, and then, /eve nty, and fend- 
 ing them forth to preach the gofpel of the kingdom. 
 And Paul was afterwards called, in a miraculous 
 manner, by the glorified Redeemer, ^nd fent to bear 
 his name before the Gentiles, Such immediate and 
 extraordinary calls to the minifterial office are not 
 now to be looked for. Yet the authority, which 
 the gofpel miniilry have to exercife every part of 
 their office, is no lefs from Chrift, than that of the 
 apoftles themfelves. For, as the apoftles received 
 their commiffion from Chrift immediately, fo they 
 were to convey oftice-power and authority to their 
 fucceflbrs, or, to appoint and ordain perfons to the 
 minifterial office, who were, in like manner, to 
 convey the fame to others. And thus the power, 
 which was at firft immediately from Chrift, is tranf- 
 mitted down, through the medium of his office-bear* 
 ers, from one generation to another. That the 
 apoftles and other officers had a commiffion to ordain 
 proper perfons, in Chrift's name, to the minifterial 
 office, appears from various places of Scripture. Ti- 
 mothy, to whom this epiftle was written, was fet 
 apart to his office by the laying on of the hands of the 
 prefbyteryy chap. iv. 14. And the apoftle dire£b 
 him to convey minifterial power to others, 2 Tim. ii. 
 3, The things that thou hafl heard of me among many 
 ivitnejfes, the fame co?nmit thou to faithful men, who 
 fhall he able to teach others alfo. 
 
 It, 
 
Office of a Script ure-BiJhop, IJ^ 
 
 It, therefore, appears, that none can occupy tie 
 office of a fcripture-/'{/^o/), or difcharge the duties of 
 the miniftry, who are not regularly appointed unto 
 it, without being guilty of contennning tjie authori- 
 ty of Chrift, and intruding theinfelves into a place 
 which he hath not called them to fill. — It likewife 
 appears, that the power and authority, which a gof- 
 pel miniftry have for performing the duties of their 
 office, is derived from Chrift alone. It is not mere- 
 ly from their fathers and brethren, who, in a pref- 
 byterial capacity, fet them apart to that office, but 
 from Chrift, who hath delegated fuch a power unto 
 the preft)ytery. They receive their commiftion from 
 Chrift, only that commiflion is tranfmitted from him^ 
 to them, through the medium of thofe who have 
 formerly received the fame commiflion by the fame 
 means. — And hence alfo it appears, that miniilerial 
 power is not derived from the people. Though the 
 call of the people is necefl'ary to conftitute a proper 
 fcriptural relation between their minifter and them, 
 yet it is not their call that gives hina authority tgi 
 difcharge the duties of his office. This he has fron> 
 Chrift, by the laying on of the bafids of the prefby^^ 
 tery, 
 
 3. That thofe who have this o^ce ba.ve to ac- 
 count to Jefus Chrift for the fulfilment of the work 
 belonging to it. This is evident, from its being a^ 
 office of his apppintment, 7^^ fro na his fixing per- 
 fons in it, in the co.urfe of his pjrovidenqe. Is it aa 
 offtce in bis houfe, and an q^z^^ of very great im- 
 portance ? Then it muft be certain, that he will 
 require all who hold it to give gn account of their 
 condud. The apoftle, in Heb. ^iii. yi;j. e^hor^ 
 Hbrifiians tiO obey t^^m tkat ko%lf tler^k over thetij^ 
 
17^ A Good Work h'eloftgs to the 
 
 Jor^ fays he, they watch for your foulsy as they that 
 tnujl give account ; that they may do it with joy j and 
 not with grief » 
 
 A gofpel minifter is God^ fervaut. He placeth 
 him in that office. He points out the work which 
 he is to perform. He gives him diredions how that 
 work is to be managed by him. And he fays to 
 him, Occupy till I come. He warns all his fervants 
 that he is to come, that he will bring them before 
 him, and require an account of their Jiewardfhip, 
 For this reafon we find the apoftle addrefiing Ti- 
 mothy, in that very folemn manner recorded in 
 a Tim. iv. I, 2. / charge thee^ therefore^ before God, 
 and the Lord jfe/us Chrijl^ who fhall judge the quick 
 and the dead at his appearing and his kingdom, preach 
 the word ; be infant in feafony out offeafon^ reprove^ 
 rebuke, exhort, with all longfufering and doBriiie. 
 
 4. That perfons, Vj\io defire the office of the fcrip- 
 tarQ-biJhop, or gofpel-minifler, fhould enter upon it 
 ferioufly and uprightly. It is an office in the houfe 
 of God, and, in the faithful difeharge of it, his glory 
 and the good of mens fouls are very deeply intereft-i 
 cd. It ought to be entered upon with holy fear and 
 trembling, and with fincerity and integrity. Every 
 perfon inverted with this office, fliould look upon the 
 day on which he is thus publicly devoted to God, as 
 one of the moft important and interefting, that ever 
 did or can pafs over him. He then, before God, 
 «ngels, and men, confecrates himfelf to the Moft 
 High God and Redeemer. He makes an unlimited 
 furrender of himfelf to his fervice, faying, as David 
 in Pfal. cxvi. 16. Oh Lord, truly 1 am thy fervant^ 
 I am thy Jervant, He takes the charge of immortal 
 fouls) and becomes bound to watch for them, as one 
 
 who 
 
Office of a Scripture- Bl/Ijop, i^^j 
 
 w/jo Jhall give account. What is it that can impyefs 
 the confcience, what can engage the ferioiis attention 
 of men, if this does not? If ever perfons be in 
 earneft, and ading as in the fight of God, we would 
 look for it on fuch an occafion. 
 
 It muft, however, be matter of deep regret to all 
 who have ^ny fenfe of religion, that too many enter 
 into the miniftrj, whom the moft wide-^iretched 
 charity can fcarce judge to have any ferious concern 
 about the nature and importance of the office. It is,., 
 indeed, become too common for perfons to enter in- 
 to it in a m^ner, which is extremely horrible. It 
 is ufual for perfons, at their ordination, to declare 
 folemnly their belief of the dodrines of the Confef- 
 iion of Faith and Catechifms, which contain a eom- 
 pend of the precious and peculiar do6lrines of the 
 gofpel, and that they fhall teach them, in oppofition 
 to every error, unto the end of their lives. Yet it 
 is notorious, that too many, who have made fuch a 
 vow, have never preached one fermon, perhaps, in 
 ftrift agreeablenefs to thefe ftandards, and the gene- 
 ral tenor of their miniftrations is to beat down the 
 do6lrines contained in them. Is not this entering on 
 the miniftry by perjury, and fuch perjury, as is, fo 
 far as we know, without a parallel among men ? 
 "When perfons can enter into the fervice of the holy 
 Jefua, devote themfelves to God in the work of the 
 miniftry, and take the charge of fouls with a view 
 to the eternal world, with a lie in their mouths, and 
 that attefted upon oath, with a view to the judgment- 
 feat of Chrift, what confciences muft they have, and 
 what dreadful fruits may be expeded from their 
 miniftrations! We fliudder at the thoughts of per-i 
 jury in civil cafes ; but this, which is, in fome re-i 
 
 fpeds, 
 
178 A Good Work belongs to the 
 
 fpeds, more atrocious, is fadly prevalent, and yet 
 nothing thought of! But we fliall proceed, 
 
 II. To fpeak of the ivork which belongs to the 
 office of the fcripture-bifhop, or gofpel-minifter. He 
 dejireth a good work. 
 
 We might obferve here, in general, that a gofpel- 
 minifter has the common work of all other Chriftians 
 on hand, which is, to pay attention to the ftate and 
 exercife of his own foul. He has to give all diligence 
 to make his calling and eleBion Jure, He has to live 
 by the faith of the Son of God, He has to wreftle in 
 the fpiritual confii6t, to fght the good fghty and to 
 lay hold on eternal life. He has to grow in grace, 
 and in the knowledge of our Lord Jefus Chriji. In 
 ftiort, being a guilty linner by nature, as well as 
 others, he has to aim at a daily improvement of the 
 glorious Saviour, whom he recommends unto his 
 people, left while he preaches the go/pel to others^ he 
 hivciitiijhould he a cajl away. 
 
 But, befides that he has to work out his own faK 
 vation with fear and tremhliNgf he has very great 
 and important work to perform, as an inftrument in 
 the falvation of others. It cannot be expelled that 
 -we fhould, at this time, defcribe all the various par- 
 ticular duties which are included in the minifterial 
 work, but only touch at fome of the great lines 
 thereof. 
 
 I. One great and leading part of his work is to 
 preach the everlafting gofpel. So you will obferve 
 that, among the qualifications of a biihop mentioned 
 in the following context, we have this one in ver. 2. 
 that he is to be apt to teach. The fcripture-billiop 
 is not to bind the burden of preaching upon others, 
 
 auu. 
 
Office of a Scriptiire-Bijhop. lyg 
 
 and himfelf fcarce to touc^j it wit 6 one of his fingers. 
 The apoftles af the Lamb had this prefcribed unto 
 them, as a part of their work which they were to 
 pay fpecial and unremitting attention unto. Mark 
 xvi. 1 6. Go ye into all the world, and preach the gof- 
 pel to ccery creature, Matth xxviii. 19. Go ye there" 
 fore, and teach all natio?is, -^teaching them to obferve 
 all things whatfoever I have commanded you* And 
 Paul mentions it with gratitude, as the great work 
 which the Lord called him unto. Eph. iii. 8. Unto 
 tne, who am lefs than the leaf; of all faints^ is this 
 grace given, that Ifhould preach among the Gentiles 
 the unfearchable riches of Chrifi, I Tim. ii. 7. / am 
 ordained a preacher, and an apoflle<f a teacher of the 
 Gentiles in faith and verity. He acknowledged that 
 he was under a fweet neceffity to difcharge this duty. 
 I Cor. ix. 6. For though I preach the go/pel, I have 
 nothing to glory of: for necejjity is laid upon me ; 
 yea, woe is unto me if 1 preach not the gofpel. And 
 he earneftly enjoins it on Timothy. 2 Tim. ii. 2. 
 Preach the word ; be infant in Jeafon, and out offen^ 
 fon. 
 
 The minifters of the gofpel are c^iiXcd.fiewards of 
 the myfteries of God, I Cor. iv i. The myfteries of 
 God, are all the precious truths contained in hi& 
 word. Their being called Jlewards o/'tliefe, implies, 
 that they are committed to their care. And for 
 what purpofc, but to be dealt out to God's family ? 
 A fleward in a great houfe is not to keep all his 
 matter's fubflance under lock and key, and to allow 
 the family to ftarve, but is to give every one their 
 portion in due feafon. So the gofpel-minifter is a 
 Jleward of the myfieries of God, for the exprefs pur- 
 pgfc of making them known, holding them fortb, 
 
 aed 
 
l8o A Good tVork belongs to the 
 
 and fetdng them before the children of God's houfe- 
 hold. Hence Paul, in Eph. vi. 19. intreats the Chri- 
 flians at Ephefus, to pray for him, that utterance 
 might be given unto him, that he might open his 
 mouth boldly, to make known the myjlery of the gof- 
 pel 
 
 A minifter is to preach all the counfel of God, He 
 is not wittingly, or, of choice, to conceal any truth, 
 or any duty, which has the ftarnp of Chrift's autho- 
 rity, however difagreeable it may be to fome hear- 
 ers. He is to hold forth every part of divine truth, 
 when it comes in his way, whether they will hear^ or 
 whether they will forbear. For if his chief ftudy be 
 to pleafe men, he fhall not be accounted the faithful 
 fervant of -Chrijl, Gal. i. 10. But the grand fub- 
 jedl of his meditation, his ftudy, and his preaching, 
 muft be fefus Chrifi, and him crucified, i Cor. ii. 2. 
 This is what is ftridtly and properly called the gof- 
 pel. It is a dodtrine informing a guilty iinner about 
 a Saviour, — a Saviour, who is divine, who took the 
 nature of finners, who flood in their room, bare their 
 lin, and obeyed and died for them. They have the 
 beft ground to believe and expedt, that this doctrine 
 God will blefs, for the converfion of iinnera, and the 
 •edification of believers. The fubftance of every fer- 
 mon which deferves the name of gofpel, will always 
 be comprifed in thefe words of John the Baptift, Bc' 
 hold the Lamb of God, which taketh away the fin 
 of the world! John i, 29, 
 
 2, That to difpenfe the other ordinances of wor- 
 ^fliip, in their purity, according to Chrift's appoint- 
 ment, belongs to the office of a minifter of the gof- 
 pel, as fo many parts of his work. We do not judge 
 it expedient to enlarge upon the nature of thefe, nor 
 
 upon 
 
Ojffice of a Scripture-Bijhop. i8i 
 
 upon the manner in which he is to endeavour to dil- 
 jienfe them, as ouf time could not allow 113 to d(» 
 juflice to fuch an extenfive fubjedl. He is to be the 
 mouth of the worfhipping congregation, in public 
 prayer to God. This muft always attend the preach- 
 ing of the word, and appears to have been an ordi- 
 nance, which the apoftles paid Ipecial attention imm, 
 —a duty which they abounded in. A6I3 vi. 4. We 
 will give ourfelves continually to prayer^ and to the 
 minijlry of the word. The difpenfation of the ieals 
 of the covenant, or, of the ordinances of baptifin and 
 the Lord's fupper, are alfo parts of the miniflerial 
 ■work •, as appears from Matth. xxviii. 19. Go yc, 
 •therefore, and teach all nations, baptising them in the 
 name of the Father, and of the Son, and cf the Holy 
 Xjhofl, And that the difpenfation of the facrament 
 ■of the Lord's fupper is a part of a miniller's v/ork is 
 evident from i Cor. xi. 23. For I ha'^e received of 
 the Lord that which alfo I delivered inito yon. That 
 ^ur Lord Jefus, the fame night in which he was he^ 
 strayed, took bread, Sec. compared with i Cor, x. 16. 
 The cup of hlcfjing ivhich we blfs, is it not the com- 
 tnunion of the blood of Chrift ? the bread which we 
 ireak, is it not the body of Chrifl ? He is to blefs 
 the people in the name of the Lord, 2 Cor. xiii. 14. 
 Befides thefe, he has to catechife his people, to teach 
 and exhort privately, and, from houfe to houfe, to 
 Tilit, inftrui!^, and comfort the fick and dying, with 
 'other things which we do not at prefent infift upon. 
 3. That the exercife of government and difcipline. 
 is another pari of the work of a fcripture-biihop. 
 : Hence he is faid to have a care of the church, in ver. 
 .5. of this chapter. // a man know not how to rule 
 his own houfe, how JJmll he take care of the church of 
 Q G,d^ 
 
tSl A Good Worh hclotfgs to the 
 
 God ^ Our Lord Jefas Chrifl: is the King and Su- 
 preme Ruler in Zion. But, as he exercifeth his 
 prophetical office now, mediatelj and minifterially, 
 by the inftrumentality of weak men, and thus puts 
 the treafure into earthen vejfels ; fo he alfo exercifeth 
 liis kingly power and authority minifierially, by ap- 
 pointing the fame weak and imperfeft men to bear 
 i*ule in his church under him. And hence govern- 
 ments arc mentioned among the^z7>j which he hath 
 beflowed on the New Teftament church, i Cor. xii. 
 28. Hence alfo a gofpel miniftry are faid exprefsly 
 to bear rule. Heb.xlii. 17. Oh^y them that ha've 
 the rule over you, and fubmit your/elves.; compared 
 with 1 Tim. V. 17. Let the elders that rule well be 
 counted "^vorthy of double honour, efpecially they who 
 labour In the word and doSlrzne. 
 
 This minifterial authority, or power to riile, does 
 not at all imply any right vcfted in the fcripture- 
 biihop, to make new laws in the church of Chrifl ; 
 but only to execute the laws which Chrift has al- 
 ready eltablifhed by his fupreme authority. Hence 
 the Apoftle Peter fays to the elders, in i Pet. v. 2, 
 3. that they were to feed the jiock of God among 
 tliem, taking the overfght thereof not by conjlraint^ 
 >-^not for filthy lucre ^ — neither as bei?7g lord's over 
 God's heritage, but being en/a/nples to the flock. The 
 Apollle Paul declares, that their authority \sfor edifi- 
 cation, that is, for the fpiritual advantage of the 
 body of Chrift. 2 Cor, x. 8. Though Ifioould boafl 
 fomewhat more of our authority, (which the Lord 
 hath given us for edification, and not for your defiruc- 
 Hon), Ifhould not he afna7ned. But it never can be 
 for the edification of the body, to deny rulers that 
 authority which the Lord hath given them. And, 
 
 therefore, 
 
Office of a Scripturi'BiJhop, 183 
 
 therefore, the apoftle exhorts Chriftians to refpedt 
 and edeeni thofe who are over them in the Lordt be- 
 caule the oppofite behaviour would be a great mean 
 of preventing their fpiritual advantage, i ThelT. v. 
 12, 13. Heb. xiii. 7. 
 
 The exercife of government and dlfcipline, though 
 it is a necefl'arj part of the bilhop's work, along with 
 others, who alio rule in the church, yet it is often 
 found to be none of the moft eafy and pleafant parts 
 of it. If the Lord had not told him that it is a good 
 uorky he would often find reafon to Ihrink from it. 
 As the faithful minifter can fay with an apoftle, / 
 have no greater jr^y than that my children wcdk m the 
 truth y fo there is no heavier burden to his mind, 
 than the fcandals whiuh break out among them. Too 
 often, he finds thofe, who ftand in the mofl frequent 
 need of difcipline, to be mofl backward to fubmit 
 unto it. How to deal wiih the fcandalous ; how to 
 brmg them to fome fenfe of their iin ; how tg be 
 faithful to God and the church, and yet confcien- 
 tioufly tender to them \ how to make a difference of 
 fome from others, without partiality, hating even the 
 garment f potted with thefiefii — thefe are often bur- 
 dens upon his mind, with which neither elders nor 
 people can be fully acquainted. As a member of 
 higher courts, the difficulties often increafe. Caufes 
 frequently occur, in which minillers mufl either 
 fhiink froni the line of duty, or be reproached with- 
 out- mercy. Even thefe, whofe beft interefl they 
 may have efpecially in view, are frequently the moft 
 liberal in their abiife. 
 
 But though fuch difficulties and dilcouragements 
 
 often occur in this part of his work, yet he is neither 
 
 to Ihun it, nor perform it deceitfully, ?.s a man-plea,- 
 
 Q.V fer. 
 
5S4 A Good IVork helofi^s to tic 
 
 fer. He 'is to judge and atl in it for God, according 
 io the bail light of his own mind and confcience from 
 the word. He is to hold on, without regarding the 
 iicn in the waj. 
 
 4. In fine, we obferve, on this part 01 the fubje^l, 
 That all thefe, and other parts of his official duty, 
 -are a zio?-k, a ^?-cat work. The fcripture-bifi^op's 
 place is not the feat of carnal cafe, or fiipine indo- 
 lence and floth. Thefe who would fill it faithfully, 
 rend not exped to He on beds of ivorj/f am/JIretc/j 
 ihcfjifelvei upon their couches^ and eat the hinhs ovt cf 
 the floch^ and the calves out of the midfi of the fall ; 
 r.or to chauut to the found (f the vicl^ and drink ivine 
 in hovjlsj and anoint themflves vAth the chief oint" 
 7?2cn(s. They muft be aflive and djiligentj watchful 
 •and laborious. 'Gofpel minillers are faid to Z73:>i:/r 
 7n the it.'ord and dMrine, and they are coir.pared to 
 thofe labouring in the harvcf field. Fray ye, faid 
 J^ "-^s, the Lord cf the harvef, that he u ill fend forth 
 labourers info his harvef. 
 
 Their work in tlicir clofets, when they are prepa- 
 ]in;^ for public fervice, as well as in their public mi- 
 iiifl rations themftlvcs, is of a laborious kind. Much 
 fiudy is a ivearinefs to thcffh. Yet they-cannot ex- 
 ])e61: the Lord's countenance to afford them any com- 
 fortable throughbearing and fucccfs in his work, 
 without de\ oting a reafonable portion of their time 
 to it. I Tim. iv. 13, 15, Give attendance to reading, 
 to exhortation^ to doBrine, Meditate on thefe things ; 
 give thyfelf ii- holly to them^ that thy profiting may 
 appear to all. — In Ihoj t, w^hen we confider the va- 
 rious parts of this office, and the duties belonging to 
 it m piivate and public; when we confider the va- 
 lions cafes which the gofpel mmiftcr 1k;s to addrefi 
 
 hirnfelf 
 
Office of a Scripture- Bi/Ij op, 185 
 
 himfelf unto ; that he has to inftrucl the Ignorant, 
 alarm the carelei's ; to Jlrengthen the weak handsy and 
 to confirm the feeble knees ; to comfort thofe that 
 mourn in Zion^ to fuccour the tempted, and to heal 
 the broken in heart ; to reprove and coniiince the gairi' 
 fayersj and to encourage and confirm God's people 
 in the way of faith and holinefs ; when, I fay, we 
 confider all thefe, it muft appear that his office is not 
 an empty name, nor an ufelefs finecure, but a work, 
 a weighty and laborious work. We proceed, 
 
 III. To confider it as a good ivork, 
 
 Perfons fometimes labour very hard in a bad 
 work. Sinners work iniquity wiih greedi^efs and 
 affiduity. Men, in general, fpcnd their flrength, 
 their time, and their attention, upon thefe works 
 that cannot profit, either themfelves or others, as to 
 their beft interefls. For what hath a ina7i of all his 
 labour, and of the ijexaticn of his heart, wherein he 
 hath laboured under the fun ? Fcr all his days am 
 furrow, and his trav£l grief ; yea, his heart taketh 
 not rejl in the night, 1.his is alfj vanity^ faid Solo- 
 mon. — But the. work of a bifhop is a good work, 
 
 I. Becaufe it is God's work. It is a work which 
 he hath prefcribed and appointed. It was God our 
 Saviour who gave^the commiffion to the apoliles, in 
 confequence of the authority wdth which he was in- 
 veiled, as Mediator, by Jehovah the Father. All 
 power, faid he, is given unto me tn heaven and in 
 earth. Go ye, therefore, and teach all nations., iho 
 Apoitle Paul calls it the work of Chrifi, in Phil. ii. 
 3c. where, fpeaking of Epaphvoditus, he fays, that 
 for the work of Chrifi he was nigh unto death, not 
 regarding his Ife^ He was a man, who was willing 
 Q_3 to 
 
1 86 A Good IVcrh hehngs to the 
 
 to facrifice all that was dear to him in the vorld, t4 
 promote the work of Chrift, — the luccefs of the gof- 
 j)cl, and the welf^ie of mens fouls. 
 
 Gofpel minilters are called amhnjfddors* Now an 
 ambaflador is not officiating his own bufinefs, is not 
 licling for himfelf, nor managing his own private or 
 perfonal concerns, but afting in and difcuffing the 
 bulinefs of him that fcnt him. So when the mini- 
 flers of Chrid arc dealing with men about their fpi- 
 litnal and tverlafling concerns ; when they call and 
 befeech them to embrace the Saviour, whom Cod 
 hath fent to biefs them, in turning them away from 
 iheir iniquities ; ihey are not acting in their own 
 name, t)r giving their own private opinion and ad- 
 vice, but they are delivering God's meffage. 2 Cor. 
 V. 20. We are an'ihuffadorsfor Chriji, as though Gsd 
 did befeech you by us : we pray you in Chrifi's Jlead, 
 be ye reconciled to Cod. 
 
 The gofpel which they preach is not their own. 
 It u not a cunnuigly devi fed fable ^ — not a fcheme of 
 their oun contrivance, nor are they permitted to 
 model and faftiion it according to their own tafle. 
 it is a fy (lem of truth revealed by the Infinite God, 
 and they are inirujled with it for the purpofe 01 
 fpreading it among men. i Tim. i. 11. Says Paul, 
 The glorious gofpel of the hlfjed God was cojumitted 
 to my triiJL They are rellrided from teaching any 
 thing befide or contrary unto God's revealed truth, 
 and they are prohibited from a wilful concealment of 
 any part of it. Teach them to obfcri:e all things 
 whatfoevcr I have commanded you. The opinion and 
 infclination of a fervant are not to be his rule in ma- 
 naging his mailer's work, where his mafter has given 
 \\\m pofiiive and plain directions concerning it. The 
 
Office of a Scripture-Bi/hop, iS 7 
 
 fai-vants of Chrift muft not fludy, either to pleafe 
 themfelves, or any other man whatever, contrary to 
 the revealed will of their great Lord. For to the 
 law, and to the teftimony, if they /peak not according 
 to this wordy it is becauje there is no light in them. 
 
 It is proper for them at all times to refle(St, that it 
 is God's good work that they are employed in ; that 
 they are his fervants ; that they are acting not for 
 themfelves, but for him ; and, therefore, that they 
 fhould ftudy, both to teach, and to rule, as they are 
 perfuaded Chrifl would do, were he prefent, in a 
 bodily manner, himfelf. 
 
 2. This is 2L good work^ becaufe tlie great end of 
 it is to glorify God. Every thing is good, fo far as 
 it tends to this end, — the end which God propofes to 
 himfelf in all- his works and difpenfations. It is faid> 
 w^hen God finillied the work of creation, that hefaw 
 every thing that he had 7nade, and behold, it was very 
 good. It was perfeftly agreeable to the will, and 
 declarative of the glory of its omnipotent Lord. 
 For the heavens declare the glory of God, and the fir- 
 mament fieiveth his handy -work. In this refpecl, all 
 the difpenfations of his providence are good, as they 
 all tend to his glory, who doth according to his will 
 in the armies of heaven, and among the inhabitants of 
 the earth. 
 
 But he manlfefls his glory, in a more wonderful^ 
 bright, and illufirious manner, by means of the gof- 
 pel difpenfation, than by all his other works. In 
 that fahation wrought by him, his glory is made 
 great. As the gofpel makes known this falvation, 
 it exhibits to ang;els and men fuch a view of the <t1o- 
 rious perfe(!tlons of God, as is to be feen in no other 
 ^\cSi>, The minijlration of righteovfnefs exceeds in 
 
 glory^ 
 
x88 A Good Work belongs to the- 
 
 glofy. There we fee mercy and truth met together^ 
 rightcoujhefs and peace embracing each other. There 
 we behold juitice and holinefs, faithfulnefs and truth, 
 iliining with unfpotted majefty and glory j while all 
 the riches of mercy, grace, and goodnefs, are confer- 
 red on them that were ready to perijb in. their fms. 
 Here is good will extended, and peace beftowed, upon 
 finners of the human race, in a full confillency with 
 glory to God Moil High. 
 
 Now the great work of a gofpel miniftry is to pu- 
 blilli the. glory of the 77iighty Lord^ as dilplayed in 
 the myilery of redemption. They have to Jbew 
 forth his fahation from day to day ; to declare his 
 glory among the heathen, and his wonders among ali 
 people. They are the inilruments which God, in a 
 fpecial manner, makes ufe of for promoting his de- 
 clarative glory upon earth. Although they are weak 
 and unworthy in themfelves, yet, by divine conflitu- 
 lion and appointment, they are made in a manner 
 abfolutely neceffary to the advancement of the work 
 of grace in the church. For that work cannot be 
 carried on, but h-^ the means of divine ordinances.; 
 and thefe ordinances cannot be fupported and main- 
 tained, without fome fuch perfons to ditpenfe them, as 
 God is plcafed to appoint. So that thcprefervatioa 
 of a gofpel miniftry fhall be coeval with the exi- 
 ^(lence of the church of God lipon earth, as the means 
 cf converting fmners to Chrift, and promoting God's 
 glory in their falvation. How Jlxdl they helie^je on 
 htm, of whom they haie not heard ^ and howjball 
 they hear without a preacher ? 
 
 They arsi God's mejfengers to the churches, and 
 they are the glory of Clrijl. Their principal bufi- 
 aels is to fet forth the glory of ihe Redeemer's pcc- 
 
 fen 
 
0£ice of a Script urc-Bi/Jjop. 189 
 
 fon and mediation, and of the divine perfetSlions, as 
 difplayed in the face cfJcfusChriJil They are per- 
 fons by \vhonn Chrift glorifieth himfelf. For -ive 
 have this trcafure in earthen veffds, that the excellent 
 cy of the poivtr may be of God, ^nd not of us. And 
 the glory of God is to be their great end in all their 
 miniflrations, 1 Pet. iv. 11. If any 7nan /peak, let 
 hivi Speak as the cracks of God : — that God in all 
 things may he glorified through Je/us Chrifi ; to who?n 
 he praife and dominion for e'ver and ever. Amen, 
 
 3. The work of a fcripture-billiop is a good work, 
 becaufe the princip:il e:id of it, next to the glory of 
 God, is the fpi ritual and eternal good of mens fouls. 
 It mull be a good work to convert a fnner from the 
 error of his way, and io fave a foul from death, and 
 hide a multitude of fins. 
 
 Since the firft Adam brake covenant with God> 
 all his pcfterity come into this world guilty and cor- 
 rupted, under the curfe of the law, and liable to fall 
 under the weight of everlafting wrath. The gofpel 
 difc overs the method* of infinite wlfdom and grace> 
 ior having them delivered from this horrible condi- 
 tion, and reftored fo the favour, to the image, and 
 to the enjoyment of Gcd. For this purpofe, gofpel 
 miniOers are to preach it, that he that believeth, may 
 he faved. They are to proclaim Chrift, whom God 
 hath fet forth to he a propitiation through faith in his 
 blood, to declare his righteoufnefs for the remiffion of 
 fins. They are to tell guilty men, that as Mofes 
 If ted up the ferpe7it in the wildernefs, fo is the Son of 
 ?nan If ted up, that whofoever believeth on him inight 
 7iot per if J, but have tv eric fling Ife, They are the 
 fervants of the Moft High God, whom he hath lent 
 tofhew unto men the way offalvation. 
 
 The 
 
J93 -^ Good Work belongs to the 
 
 The office of the miniOry, therefore, is conne6led 
 with the beft inttrefls of mankind. Their work re- 
 fers unto the welfare of their fouls. And hence the 
 fouls of their people are committed to their care, ac- 
 cording to that forecited text in Heb. xiii. 17. What 
 an important charge is this ! One foul is of fo much 
 greater value than the whole world, that our Lord 
 obferves, that a man would be a great lojer^ though 
 he Jhould gain the v:Jjoie worlds and lofe Jjis own fouL 
 The redemption of it is io precious, that all creatures 
 together could not effectuate it ; and yet the foul it- 
 felf is fo precious, that the eternal God condefcend- 
 ed to become incarnate, and to lay dozvn his life for 
 its ranfom% 
 
 Minifters have the overfight of thofe fouls, which 
 God accounts fo valuable. The Holy Ghojl hath 
 made them overfeers of that Jlock, which God pur- 
 chafed with his own bloody ACts xx. 28. For the 
 falvation of this flock, they are to labour in ivord 
 and do6irine ; they are to feed them with the whole- 
 fome words of divine truth ; they are to warn them 
 of their dangers, to fortify them againil temptations, 
 to reprove and rebuke them for their errors and 
 wanderings, to encourage their hearts in the righ- 
 teous ways of the Lord, and, in fhort, to guide in 
 the wilder nef 5 like a flock ^ as God did IfraeL^j' the 
 hand of Mofes and Aaron. 
 
 It is, therefore, a good work to others, and it can- 
 not but be comfortable work to gofpcl minilterj 
 themfelves, when they have charitable ground to 
 believe, that perfons are brought to the faving know- 
 ledge of Chriil, by their inftrumentality, — when 
 they can fay of their people, as Paul faid of the Co- 
 rinthians, As my bck''jcd fonsj I warn you •• for 
 
 though 
 
Ojfice of a Scripture-BiJlDOp. ipj 
 
 though ye hwve ten thoufand inJiruElors in Chrijl^ yet 
 have ye not many fathtrs : for in Chriji Jefus I have 
 begotten you through the go/pel^ I Cor. iv. 14, 15. 
 
 4. That this is a good work, becaufe there is full 
 fecurity for all necelTary fupport in it, and fuch a 
 degree of fuccefs as the Lord is pleafed to appoint. 
 We would reckon that a good ennployment, in which 
 perfons have the befl company, the mofl; eftedual 
 afliftance, and the richeft reward. There is no work 
 preferable to that of the miniftry, in thefe refpeds. 
 As the Lord employs them in it, they are affiired 
 of his gracious prefence. They are workers together 
 with God, The .Lord Jefus Chriil-, the glorious 
 Prophet, Prieft, and King of the church, has the 
 miniftry, the overHght, and the management of all 
 her affairs in his hand, ile is the chief fjepherd, and 
 the prime minifter in the houfe of God. Thofe, 
 who a6l under him with finglenefs and iincerity, 
 ihall not want his prefence and afliftance. When he 
 calls new lahovrers into, his harveji, he promifeth to 
 be the fame to them, that ever he was to his fer- 
 vants formerly. He comforts them as he did Jo- 
 flma, faying, As I was with Mofes, fo will I be with 
 thee ; I will not fail thee, nor for fake thee : B^flrong^ 
 and of a good courage. It was among the laft, but 
 not the lead of the. gracious words which proceeded 
 out of his mouth, immediately before his afcenfion ; 
 Lo, I am with you alway even unto the end of the 
 world. 
 
 This work of the Lord is, no doubt, of great 
 magnitude and importance. The gofpel minifter 
 will often find himfelf conftrained to fay, as Paul, 
 Who is fufficient for thefo things / But he has the 
 fame encouragement io the promife, which the 
 
 apoftle 
 
ip2 A Good Work belongs to the 
 
 apoftle had : My grace is fufficient for thee. He 
 has the very fame grace and ftrength, the fame om- 
 nipotent arm to truft to, that Paul and his brethren 
 had. And, therefore, under a fenfe of his own 
 weaknefs, he is not to faint, but to encourage him- 
 felf in the Lord his God, 2 Cor. iii. 5, 6. Not that 
 ive are fiifficUnt of ourf elves to think any thing as of 
 aurfehes, hut our fufficiency is of God ; who alfo hath 
 made us able minifiers of the new teftament. 
 
 There are various difficuhies and difcouragements 
 -which a minifter of the gofpel muft lay his account 
 with. He may have fometimes a large fhare of 
 thefe, which may be known to none but himfelf. 
 He may be often difficulted in his ftudies. He may 
 be at a lofs what fubjedl to choofe. The whole Bible 
 may feem to be a £hut book to him, and he can 
 fcarcely find a pafTage, which he can venture with 
 to his people, as God's melTage to them. There is 
 great difficulty in preaching the word fuitably to the 
 various cafes of hearers. It is poffible to preach 
 found doftrine, and yet come far fhort in this point. 
 It is not eafy to divide the word of truth rightly, and 
 give to every one his portion of meat in due feafon» 
 Sometimes intricate cafes of confcience may be laid 
 before him, which, without that wifdom w^hich is 
 from above, he cannot folve. He will often have 
 occafion to obferve fome iinners hardening under the 
 means of grace, and even thofe, Vvho may be pre- 
 famed to be faints, declining greatly, as to the true 
 fpirit and life of godlinefs. He may find great dif- 
 ficulties in afting between his people. He may be 
 tried by grudges and animofities among them againft 
 one another, or jealoufies among the elderfliip, — 
 Satan thus endeavouring to rend what » faithful mi- 
 
Office cfa Scripture-iiJljGp. ipj 
 
 hifter Avould wifh to be one in the Lord. — A variety 
 of fucli trials and difcouragements may lie in his 
 Way. But, after all, his work is a good luork, for 
 " the Lord hath promifed to make darknefs light before 
 him,, and crooked things Jiraight. When his afflic- 
 tions abound, his confolation by Chrijl Jhall much 
 more abound, 
 
 5. This is a gdod work, as it is a truly honour- 
 able work. The Apoftle Paul efteemed it to be the 
 greateft honour and dignity to which he could be 
 exalted on the earth. Hence he fpeaks of it with 
 gratitude, chap, ifl of this epiftle, ver. 12. I thank 
 Chriji yefus our Lord, who hath enabled 7ne^ for that 
 he counted me faithful^ putting me into the fuinijiry* 
 He highly efteemed his oftice, although both it and 
 himfelf w^ere vilified by the multitude in that day, 
 Rom. xi. 13. In at much as 1 am the apojlle of the 
 Gentiles, I magnify mine office* 
 
 It mufl be honourable, fince it is an office of di- 
 vine authority, and an office in Chrift^s kingdom, 
 which is fpiritual and heavenly. Miniflers are his 
 fervants, his Jiewards, and rulers in his houfe. Men 
 reckon it an honour to be employed as the ambafla- 
 dors of earthly princes, to reprefent their perfons, 
 and carry their meffages. Gofpel-minifters are the 
 ambalTadors, and melTengers of the Lord of holls. 
 They can addrefs church-members, as Ehud did the 
 king of Moab, when he faid, / have a meffage from 
 God unto thee, king. 
 
 It is a great honour to be inftmmental in the con« 
 Terfion of finners to God, of pulling them out of the 
 firiy and calling them into Chrift by the gofpel. 
 Yet how much have his fervants been honoured this 
 way in former times ? His fervants now have the 
 R fame 
 
T94 -^ Gooci Work belongs to the 
 
 fame grotinds to expert his blefTing upon tl}eir la^ 
 bours. If they be faithful, they fhall never have to 
 fay altogether, IVe have laboured in vairiy and /pent 
 tmr Jlrength for nought. 
 
 They are the foldiers of 'Jcfus Chrtfl. It is their 
 honour to fight his battles, in oppofition to Satan 
 and fin, error and vvickednefs, in the hearts of men, 
 and in the world. They have thefe powerful foes 
 to grapple with, but they mud learn to endure hard' 
 nefs as good foldiers of Jefus Chrijl. By their God 
 ofjifting them they fhall break through troops. Un- 
 der his banner they fhall be blefled with fuccefs and 
 vidory* '\[he xueapons of our warfare are not car- 
 naly but mighty through God^ to the pulling down of 
 flrong holds, Satan's ki?igdom Ihaliy^?// to the ground 
 as lightning. 
 
 There is an honourable reward awaiting them at 
 iaft, I Pet. V. 2, 4. Feed the flock of God which is 
 among youy — and^ when the chief Shepherd fhall ap- 
 pear j ye fhall receive a crown of glory thatfadeth not 
 away. It will be no fmall honour to the faithful 
 minifler, when, through the merit and grace of the 
 Redeemer, he fhall be brought to glory, with thofe 
 in whofe converfion and edification he was made in- 
 ftrumental, i ThefT, ii. 19, 20. What is our hopCy or 
 joy^ or crown of rejoiciftg ? Are ?iot even ye in the 
 prefence of our Lord fejus Chrifl at his coming ? For 
 ye are our glory and joy. Dan. xii. 3. ^hey that 
 turn many to 7'ighteoufnefs fhall fhine as the far s for 
 ever arid ever, — W e now proceed, 
 
 IV. To fpeak of the right defrc of this office and 
 work. If a man defirc the ojjice of a hifhop^ he de* 
 fireth a good work* 
 
 Zo Such 
 
Office of a Script ure-Bi/Jjop, 195 
 
 I. Such a defire fuppofes the faving knowledge of 
 Chrift, and interell in him. There can be no right 
 deiires to ferve him in any ftation, or in any duty, 
 while a perfon continues eftranged from him. We 
 grant, that gracelefs perfons may come forward, \w 
 the courfe of divine providence, to be employed in 
 the work of the miniftry. And we are no more 
 bound to account for this, than we are for Chrift's 
 employing Judas, whom he knew to be a irnitcr, 
 John xiii. 11. But no perfon can have any right^ 
 defire to* ferve Chrift in this good work, without the 
 faving knowledge of him. God was pleafed to ccdl 
 Paul hy his grace, and re'ueal his Son in him^ and 
 thus \i^ Jiraightway preached in the Synagogues ^ that 
 ^'efus is the Son of God* 
 
 It is necefTary, at leaft, for preachers themfelves, 
 that they have the faving knowledge of Jefus Chrift, 
 in order to their being employed in this fervice. 
 What good may be done by the miniftrations of 
 gracelefs men, we cannot tell. But, to ferve a God, 
 whom we know not, — to preach a Jefus, whom we 
 reje£t, — and to point out the necefiity of a regeneraw 
 tion and falvation, which we have never experien- 
 ced, — muft be very ftrange work. To ftudy the 
 myfteries of grace with fuccefs, to open up what the 
 angeh defre to look into, and to inftru6l men in the 
 manifold wifdom of God, it is neceflary that perfons 
 themfelves be taught of God, and that thefe things 
 he revealed unto theiUy not by flcjlo and bloody but by 
 our Father who is in heaven. Without this, the 
 myfteries of grace muft appear fooliftinefs to them- 
 felves, and their work, inftead of htm^good to them, 
 will be burdenfome and unpleafant. 
 
 Ra 2, A 
 
ig6 A Good Work hlongs to the 
 
 2. A right defire of this office fuppofes a proper 
 underftanding of the duties of it, or, of that work, 
 ■which is defired. No perfon can fill any ftation to a 
 good purpofe, if he is ignorant of what belongs to it. 
 In order to right defires for the tniniftry, and to a 
 proper difcharge of it, it is of the lall importance 
 rightly to take up the great ends and purpofes, for 
 which our Lord inverts perfons with the chara£ter of 
 his amhajfadors^ Xiisjleivards, his ferva/its in the goJ\ 
 peL How many are the duties of fucb a ftation ? 
 How various and important ? It is necefiary that 
 perfons take up this caHing in fcripture- light, and 
 have their confcienccs impreffed with the duties they 
 (hould difcharge. They may fee the glory of Chrill 
 connedled with the charafler they bear, no lefs than 
 the everlafting falvation or perdition of men. They 
 ihould underftand the different branches of their 
 ivork, whether refpe£lingdo(ftrine, woriliip, govern* 
 ment, or difcipline, and fee every part of it to be 
 interefting and important. 
 
 There are many in the world, who enter on this 
 office, deftitute of any proper knowledge of it, and 
 who never take up the deiign of the chara£ler they 
 bear, nor attend to the proper bufinefs of the mini- 
 flry. It is no wonder, in fuch a cafe, that they a6t 
 in that office, to the diftionour of God, and the ruin 
 of many precious fouls. For a right underftanding 
 of the duties of that ftation, which a gofpel-minifter 
 fills, it is abfolutely neceflary to a confcientious dif- 
 charge of them. 
 
 3. In a word, when perfons rightly defire this of- 
 fice, their great ends are the glory of God, and the 
 good of mens foul?. The firft of thefe is to be our 
 chief end in all our condudt. Whether we eot or drinh^ 
 
 or 
 
office of a Scripture-Bi/hop, 197 
 
 or whatfoever we do, we ought to do all to the glory 
 of God. 
 
 How mean and wicked are the ends which, we 
 have reafon to fear, many have in view, in defiring 
 to be put into the miniilry? To get a fettlement 
 for life, to eat a piece of bread, to appear refpedablcj 
 in the world, to have the favour of the great, are 
 the obje6ls many aim at. Popularity is the obje6t 
 which, many purfue, more than the glory of Chrifl-. 
 To be efteemed and run after by the people, is the 
 idol fet up in the foul. When fuch is the cafe, per- 
 fons are ready to facrifice every thing that is really 
 precious, in order to obtain their favourite object". 
 They are ever in danger of relinquifhing or burying 
 divine truths, if it may turn out to their advantage. 
 As the pretended mother of the living child faid 
 concerning it, fo do fuch fay concerning truth, Let 
 it be neither mine) nor thine, but divide it. 
 
 But thofe, who are upright in their defires after 
 this office, are chiefly concerned^ that they may be 
 ufeful in promoting the glory of God, and the good 
 of his people. This is the habitual wifli of their 
 hearts. Whether they be in their clofets, or in the 
 pulpit, on the Sabbath, or through the week, it is 
 their great ftudy how they may beft promote the 
 Redeemer's glory, and be a blefling unto his church. 
 How they fliall preach moft to the fpiritual advan- 
 tage of men ; how they fhall perform other parts of 
 duty moft to their edification ; what degree of dif- 
 cipline will be moft ufeful for them j how they 
 fhall moft effe dually be the helpers of their joy j^^ 
 thefe are the things which lie^ near their hearts. 
 Their fervent wifli and conftant aim, is, that Chrift 
 may be glorified in the gathering of fmners to him- 
 
I9S A Good Work belongs to the 
 
 felf by their means, and that, in the great day of 
 accounts, they may have to fay, each for himfelf^ 
 Here am /, and the children which thou haji given 
 me^ 
 
 We fhall conclude this difcourfe, by mentioning 
 thefe two inferences only, 
 
 1. Hence fee, what an important and difficult fla- 
 tion a minifter of the gofpel occupies. It is a good 
 workf but many are the duties belonging to it, many 
 are the trials that may be met with in it, and many 
 are the enemies to a faithful difcharge of it. It is 
 oppofed by all the powers of darknefsy by wicked 
 men, by carnal and loofe church-members, and by 
 the corruption in the minifter's own heart. It is a 
 wonder, then, that any are enabled to be faithful, 
 and that all are not left to betray the truft commit- 
 ted to them. 
 
 2. Hence fee, that it is a great bleffing to enjoy 
 a faithful miniftry. Is it a good work which the 
 fcriptnre-biQiop is employed in ? then it mull be a 
 good thing for a people to have fuch an one fet over 
 them in the Lord. It is the accomplifhment of ex- 
 ceeding great and precious promifes, fuch as that, 
 / will give you pajiors according Jo mine hearty 
 *ix)hich Jhall feed you with knowledge and underjland- 
 ing. An erroneous and unfaithful miniftry is a 
 great curfe unto a people. The leaders of this people 
 caufe them to err, and they that are led of them are 
 dejlroyedj Ifa. ix. 16. But it is a bleffing to have a 
 minifler, who is found in the faith, fingle and ho- 
 neft, zealous and prudent, — one who has the quali. 
 iications of a biftiop defcribed in the following con- 
 text, and who comes into his office hy the door^ 
 
 which 
 
office of a Script iirs-Bi/h op, 19^ 
 
 which the Lord Jefus Chrift hath appointed. Such 
 an one, we are charitably to believe, is fent by the 
 Lord ; and then we have ground to expe6t, that the 
 Lord will fend by the hand of him whom he doth 
 fend. 
 
 Let all be concerned to be thankful for the gof- 
 pel and the ordinances of it, and that the Lord hath 
 appointed, and ftill maintains a (landing gofpel mi- 
 flry, to difpenfe them in the church. It is matter 
 of praife, that the exalted Redeemer gave gifts u?ito 
 meny and, particularly, pajiors and teachers, for the 
 perfeBing of the faints , for the work of the miniflry^ 
 for the edifying of the body of Chrifi ; till we all come 
 in the unity of the faith ^ and of the knowledge of the 
 Son of God, unto a perfeci man, into the meafure of 
 theflature of the fulnefs of Chrifi, Let each be con- 
 cerned, fince the work of the minlflry is fo good, 
 that it may be bleffed to them for beginning a good 
 work within . them, Phil. i. 6. For this purpofe, 
 look to God, in earned prayer and fupplication, for 
 his bleffing upon it, Faul may plant, and Apollos 
 water, hut God giveth the increafe. We muH look 
 above all the under fhepherds to the chief Shepherd^ 
 for the fuccefs of the gofpel. It is he who gives 
 energy to the gofpel, and caufeth it to come to fouls, 
 not in word only^ but in demonfiration of the Spirit^. 
 and of power » 
 
 ADDRESS- 
 
C 200 ] 
 
 ADDRESS 
 
 TO THE 
 
 Rev. Mr M*Crie, after his Ordination. 
 
 Dear Brother, 
 
 YOU are now invefled with an office, that is fa- 
 cred in its nature, and, as to its ends and con- 
 feqiiences, of vaft importance. Though it is a good 
 work you are to be employed in, yet the duties be- 
 longing to it are many, and the difficulties which 
 arc to be met with, in a confcientious difcharge of 
 it, are confiderable. I would, as is ufual on fuch 
 occafions, fuggefl a very few things unto you. 
 
 Your being invefted with the niiniflerial office, I 
 would look upon as a fpeeial call in providence, to 
 examine with care into the ftate of your own foul. 
 When we find Nicodemus, a meijier in Ifrael^ ignor- 
 ant of the new birth, and fuch an apoftle, as Paul 
 was, exprefiing a concern, left, when he preached the 
 g^fpel to others, he himfelf Jhould he a cajiaway ; 
 how concerned' fhould we be, that Chrift be formed 
 in us. If minifters of the glorious gofpel of our fal- 
 vation do perilh, there is no doubt, that their pu-- 
 nifliment will be as unparalleled as their guilt. 
 Whereasy if we ourfelves are acquainted with the 
 grace of God in truth, we will have a relifh for the 
 dodlrines of the gofpel, and will be able, from ex- 
 perience, to point out the neceffity of a Saviour, 
 and the precious excellency of his grace. How com- 
 fortable is it to have to fay to the people, as the 
 
 apoftles 
 
Addrefsy l^c, 201 
 
 apoftles had, That which we have feen and heard^ de- 
 dare we unto you. 
 
 We hope, that the duties of your office have for 
 fome time paft been revolved in your niind, and 
 have occafioned matter of prayer before the Lord. 
 We hope, that it has been in the way of elTaying 
 Jiumiliation and prayer, that you have ventured this 
 length. Be entreated to perfevere in this courfe. It 
 is in the way of prevailing with heaven, that you 
 can expeft to be fuccefsful in the miniftry, and to 
 prevail with the people to turn unto the Lord. 
 
 You know that diligence in preparation for public 
 fervice is our duty, when time is in our power. We 
 ought not to diftruft our Mafler, when we are called 
 to preach on a ftiort warning ; but neither are we to 
 negle£l preparation, when proper time is afforded. 
 It is in^ious to reft in our preparations, as if we 
 yNQve fujfficient of ourfehes ; but it is alfo a mocking 
 of God to feek his aid, when we have time for pre-» 
 paration, and yet negle6l to improve it. 
 
 In preaching the glorious gofpel, it is hoped, that 
 you will have no refpedl of perfons, that you will 
 deal plainly with all in the name of the Lord. You 
 will keep back no dodlrine which God hath reveal- 
 ed, omit to prels no duty which he hath prefcribed, 
 and fpare no fin that he hath forbidden. You will 
 not Jhun to declare all the counfel of God^ that when 
 you come to clofe this miniftry which you have re- 
 ceived, you may have to fay with the apoftle, when 
 he was leaving the Ephefians, / a7n pure from the 
 hlood of all men, — But while you are thus, as you 
 have opportunity, to teach all things what/over Chrift 
 hath commanded, it is hoped that, at whatever time, 
 or in whatever place, ycu are called to preach, the 
 
 dodrine 
 
2C2 Addrefsy i^c, 
 
 do£lnne of a free falvation to finaers, through the 
 imputed righteoufnefs of Chrift, to the praife of dU 
 vine grace, will be, as it were, the centre of all jour 
 ferinons, and that the motto, proper for the whole of 
 your public miniflrations and more private inftruc- 
 tions, may ftill be, Chriji is all and in all. The doc- 
 trine of 'J ejus Chriji and him cnicijied, is the great 
 fubftance of the gofpel. It is matter of lamentation, 
 that it is feldom or never heard of from many pul- 
 pits, and that it is a taftelefs and ofFenfive do£lrine to 
 a giddy, carnal, and gracelefs world. But this fhould 
 be fo far from difcouraging us from preaching it, 
 that it ought to have the contrary efie6t, becaufe it is 
 a proof that the do6lrine is divine. If the doftrine 
 of a free and full falvation, through the mediation of 
 the eternal Son. of God, were popular with the mea 
 of this world, we would have reafon to fufpiqift its di- 
 vinity ; for the luorld loveth its own. But ^ this doc- 
 trine being of God, therefore the world hateth it, and, 
 for the fame reafon, we ought to love it. We preach 
 Chriji crudjied, faid Paul, unto the Jews ajlumhling 
 block, and to the Greeks foolijhnejs, God forbid that 
 1 Jhould glory , fave in the crofs of our Lord J ejus 
 Chriji, 1 his is the fubje£l that we fliculd chiefly 
 dwell upon. It will never turn dale to a gracious 
 foul. We fliould never be wearied,, either of preach- 
 ing, or of hearing on earth, about that grand and 
 glorious fubje£l, of which the redeemed from among 
 men are fuiging for ever in heaven. The burden of 
 their fong is, Thou wajijlain, and haji redeemed us to 
 Cod by thy blood. 
 
 You know. Brother, that, as to our manner of 
 preaching the gofpel of Chrift, we are bound to ftudy 
 plainnefs and finftplieity. The gofpel does not need 
 
 gaudy 
 
JdJre/s, isc, le^ 
 
 gaudy ornaments to render it worthy of efteem. Its 
 beauty and excellency is intrlnlic. It is in itfelf, and 
 not in 'any mode of drefling it that men may at- 
 tempt. We fhould at any rate ftudy always to ac- 
 commodate ourfelves to the meaneft of our hearers, 
 and to fpeak in fuch a manner as the plaineft Chri^ 
 ftian may underftand us. This will give no ciFence 
 to perfons of real good fenfe, although they th.em- 
 felves may be well acquainted with, what are rec- 
 koned, the modern improvements of language. There 
 are, no doubt, too many hearers, who pay m.ore at- 
 tention to the manner in which you fay things, than 
 to the things that are faid ; and fuch will be ready 
 to fret and find fault, if you do not adopt all the 
 modem refinements in language and pronunciation. 
 However much you fhould pity thefe perfons, yet 
 you fhould defpife their opinion. They are but the 
 weaklings of the flock, that will find fault with you 
 for fpeaking to your own countrymen, in your own 
 country diakft. 
 
 You know that, after the clofefl preparation and 
 moft confcentious miniflrations, all your fuccefs de- 
 pends upon the Redeemer's bleffing. Without it, 
 Paul may plant, and ^polios water, in vain. Let 
 your people have a large fhare in your prayers, that, 
 while you preach, the Lord may open their hearts to 
 attend to the things that are fpoken. Praying perfons 
 you will find to be the pillars of the congregation. 
 Remember them in your prayers. And, O what 
 need have gracelefs perfons, or fecure Chriflians, of 
 your laying their cafe before the Lord ! You will 
 find it for your interefl, before preaching, to be ear- 
 lieft that the Lord go alon^ with you ; and it is no 
 
 ieis 
 
204 Addrefs, \£c, 
 
 lefs your duty, after it, to be concerned that the 
 Lord may blefs it. 
 
 You will need to have your eye conftantly upon 
 your flock, and to obferVie whatever fcandalous be- 
 haviour may be taking place among them. This 
 you will often find very difficult, and, I fuppofe, al- 
 ways the mofl difagreeable part of your work. In 
 proportion as your are exercifed to godlinefs, perfons 
 that are often irregular, will be a burden on your 
 fpirits, as they are a dead weight on the interefls of 
 religion. But fear not to be faithful in the exercife 
 of difcipline. Fear not the confequences of being 
 fleady and impartial, A holy difcipline is the fvvord 
 of Chrift, and it will cut off the trouhUrs of the 
 church only, Gal. \, 12. Though you are not wan- 
 tonly to ufe the cenfures which our Lord Je^s Chrift 
 haih inftituted, yet you are not to fpare the lintender 
 and the obftinate. Reprove, rebuke, exhort^ with all 
 authority ; let 710 man defpife thee. 
 
 Study that your life correfpond with your doc- 
 trine, and that you may be a living example of its 
 energy and influence. Be not as fome, whofe daily 
 pradtice and behaviour is fo oppofite to the fpirit of 
 the gofpel, as to convince others that they preach 
 dodlrines which they do not believe. But thou, 
 7nan of God ! fiee theje things ; and follow after righ- 
 teoufnefs, godlinefs, faith, love, patience, fneeknefs. 
 
 You need much prudence to diredl you, as to your 
 behaviour among your people. Your words will be 
 noticed, and your adions obferved. Intimacy with 
 one will fometimes be ofienfive to another. Pru- 
 dence will teach you to be aflfable to all, and to fet a 
 Watch before the door of your mouth, that enemies 
 
 may 
 
may be sihamed, when even malice kfelf can find 
 lio evil to fay of you. 
 
 And in a word, Dear Brother, both you and I, and 
 all of us, fhoiiid conftantly bear in mind that folemn 
 and important day, when we mud give an account 
 of our ftewardfnipc We fliould do every thing with 
 an eye to it. Let us not fay, Our Lord ddayeth his 
 comingy and turn carelefs and unfaithful. Let the 
 day of his glorious appearing the fecond time, with- 
 olit fin, unto falvation, have a place in your doctrinej 
 and be often in your mind. In the mean time, view 
 yourfelf confecrated to God, as a good foldier of Je- 
 fus Chrift, and be faithful in his fervice, till he fiiall 
 
 be pleafed to call you from the field. 1 fliall only 
 
 read two palTages of Scripture. 2 Tim. iv. i.— 5„ 
 1 charge thee, therefore^ before Gody cmd the Lord jc- 
 fos Chrijly who JJjall judge the quick and the dead at 
 his appearing y and his kingdom; preach the word i 
 he injlant in feafon, out of feafon ; repr.'-^-je, rebuke^ 
 exhort J with all long f offering and doBrine. For the 
 time will come when they will not endure found doc^ 
 trine; hut after their own lufis they fhall heap to them^ 
 /elves teachers, having itching cars, Andithey fhall 
 turn away their ears from, the truth, andfoallhe turn- 
 ed jmto fables. But watch thou in all things, cnduro 
 afjliSlioits, do the work of an evangelifi, make full 
 proof of thy viinifry, i Pet. v. i.— 4. T.he elder:; 
 which arc among you I exhort, who am alfo an elder, 
 and a witnefs of the Sufferings of Chrijl, and alfo a 
 partaker of the glory that f jail he revealed : Feed the 
 fiock of God whick is affiong you, taking the ovcr^ 
 Jight thereof, not by conjlraint, but willingly ; not for 
 flthy lucre, hut of a ready mind; neither as being 
 lords GVfr God's heritage, but hing enjamples to the 
 ^' ffock.^ 
 
a.c6 ^uhlrcfs, Isc. ! 
 
 Jicck : Andy when the Chief Shepherd Jhall appear, ! 
 ye f Jail receive a crown of glory that fadeth not away, j 
 
 ADDRESS 
 
 TO THE CONGREGATION.* 
 
 My Friends, 
 
 YOU have this day witnefled the ordination of 
 the objeft of your choice among you, as a'mi- 
 niller of the glorious gofpel of Chriit, and as your 
 minifter in particular. You have heard fomewhat 
 of the great and important fervice which is incum- 
 bent on him to God, to you, and to the church; I 
 would alfo fay a few things to you on this occafion. 
 
 I cannot omit putting you in mind, that you had 
 a former minifter*; at leaft, a coniidemble number 
 of you, in connection with the other congregation in 
 this city, had a minifter, — one eminent for a great 
 variety of gifts, while he was in the church militant, 
 r.nd who, we have no doubt, is now entered into his 
 Matter's joy. He has given an account of his ftew- 
 ardftiip. Many, who were once under his mini- 
 iirations, have alfo given an account of the improve- 
 ment they made of them. And all of you, who 
 were once under his charge, muft do the fame. You 
 muft, before the Great Tribunal, give an account of 
 what attendance you gave on that miniftry, what ef- 
 fe6t it had on ycu, and how you profited by the va- 
 rious 
 
 * The Reverend Mr Adam Gib, who laboured in the work of 
 )he golpel above 47 years, in the Aflbciate Congregation of Edin- 
 burgh, being Oidained April a. 1741. axid died June 18. 1788. 
 
rious truths AVhich were delivered to you in the 
 name of the Lord. — You arc juft now entering upon 
 the enjoyment of a new minlftrj; and I mnft call 
 every one cf you, on fuch an occafion, to look back 
 and examine what efFe£l the former has had upon 
 you. If it has left you deeper in guilt than when 
 you came to be placed under it, how dreadful rs 
 your condition, efpecially if you continue 10 flight 
 and defpife the renewed entreaties of the Son of God 
 by his fervr.nts. If you have improved the former 
 minidry, fo as to have obtained faving benefit by it, 
 tliea this lliould be a joyful day to you, becaufe, al- 
 though you have changed mkiiuers, yet 'jefus Corijl 
 is the fame, yejlerdayy and to- day, and for fjer. You 
 may expect that your fouls {hall ftill be fed in the 
 ordinances of his grace, and that you ihal] ^0 en your 
 way rejoicings 
 
 It is a folemn matter to cau a minifcer of the gof- 
 pel, and to enter upon the enjoyment of fuch privi- 
 leges. If you have done this, trufling to your own 
 judgments, without fafting and prayer for the Lord"^3 
 diredtion and bkffing, and without fear and tremb- 
 ling, left the Lord ilionld blaft' his-miniftry among 
 you, the profpefl appears dark. Vv''e would not 
 wifh to limit divine fovereignty, but if you have 
 not been effaying fome fuch fuitable exercife, there 
 is reafon to fear that awfuFfentence, Go and tell this 
 people, Hear ye indeed, but undcrjland not ; and fee ye 
 indeed, but perceive not. Make the heart of this peopk 
 fat, and their cars hewoy, and fljut their eyes; hfl 
 they fee with their eyes, and hear wiih their ears, and 
 tinderfland with their heart, and convert, and be heal- 
 ed. Be affured, the means of grace will have effe6l 
 oue way or other. They will either be the favour 
 S 2 of 
 
ao8 Jdilfefsi i^c, 
 
 of life unto lifey or the faiiour of death unto death. 
 But, Brethien, we hope bitter things of you^ and 
 things iihich accompany JaHation^ though lue thu-s 
 fpeak. 
 
 jn^ J[ would earnefllj exhort you to let your minifter 
 have a particular place in youT prayers. Let this 
 congregation unite around Jkhqvah's throne, fup- 
 plicating thofe blefilngs on liim, as a Chriftian, and 
 as a minilLgr, which he (lands in need of. The ad- 
 vantages of this we cannot enumerate. It will be 
 one of the (Irongeft ties ofalfefllon between you and 
 him. It will he a mean of giving a relilh to his fer- 
 snons, when you get an anfwer of your prayers in 
 that channel. Above all, the prayers of his people 
 will be his greateft fupport. You may look for him 
 to come forth to you with mefTages of grace and an- 
 fwers of prayer ia his mouth. No abilities nor 
 books, sre fuch helps to a minifter, as a praying 
 people, who dare not go to God'i throne forgetiing 
 him. I would charge you, therefore, as you would 
 cxpe£l a blefTing on his miniftrations, not to let one 
 day pafs over you, without driving in your prayers 
 to God for him. It is a fure iign of 4i gracelefs or 
 declining people, when a miniflry in general, and 
 their own minifter in particular, are little remena- 
 bered in their prayers. 
 
 I would exlioit you to give a confcientious and 
 punctual attendance upon his miniilry. As his ac- 
 ceptance of your call binds him to preach to you, fo 
 jour giving and fubfcribing it binds you to attend. 
 We .know that it is too common, efpecially in this 
 city, for perfons to reckon that they do well, if they 
 are in the church one part of the day. If there are 
 no perfons among you of this opinion and pra<51:ice, 
 
 we 
 
Addrefsy isc. 2^9 
 
 we {Lali rejoice. But remember, that you fhculd 
 allow nothing to keep you from gofpel ordinances, 
 but fuch reafoFiS as, you nre conv^ced, will be fuf* 
 tained at tlie judgment feat of Chrift. Nor is it 
 enough, that you attend in the place of worfliip. 
 Remember that you are in t!ie houfe of God, and 
 therefore fludy that a csrelefs inattention and often- 
 five drowfinefs, under the means of grace, rnay bs 
 wholly banifned from among you. Think ferioufly* 
 that the word of God fhail not fail to the ground. 
 
 I would exhort you to be tender of ^our minifler':^ 
 charaif^er. As his office is facred, fo his perfon i? 
 entitled to refpeft. Make him not an offender for a 
 iLord. Believe not every whifper that nMilce may 
 circulate. Study that charity ivhich thinhith no cviL 
 Well grounded conn plaints, we hope, you will never 
 have occaficn for. 
 
 Be careful not to encroach upon iiis tirne. It is 
 not his own ; it is devoted to God, and to you; 
 What you may mean as-a kindnef^ to liiai. nnay be 
 an injury to the whole congregation, by encrcacbing 
 'jpon his hours of preparation. I do not iiiean by 
 his, that perfons fhould flay back, when any buli- 
 nefs renders converfe with him necefiary. But un- 
 necellary vifi's are often an injury to a miniiler. I* 
 is a common, though groundrcfs, opinion with manyj 
 that if they do not come en Saturday, they thini'i 
 there is no hazard of incommoding tlieir minifier ; 
 ,3 if any minifter would, either -iti confcienee or in*- 
 ilination, be idle the other daj's of the week. To v 
 be interrupted in clofet fiudy is a trial, that it is 
 hardly poflible for the people to underRand. 
 
 Endeavour, my Brg^hren, to -live in iove and 
 
 peace with one anather. When variances take place 
 
 S 3 Betweea 
 
210 Addrefs^ \£c, 
 
 between the members of a congregation, they mar 
 the growth of religion exceedingly, and they cannot 
 but be a heavy and vexatious burden upon the mind 
 of a confcientious miniiter. Bear in mind the apo- 
 (lle's words, in Gal. v. 13, 14, 15. By love ferve one 
 another. For all the law is fulfilled in one wordy eijen 
 in this i Thou fi alt love thy neighbour as thy f elf, Bvt 
 if ye bite and devour one another^ take head that ye be 
 not confumed one of another* Attend alfo to what 
 he fays in Fhil. ii. 1, 2. If there be, therefore, any 
 confolation iu Chr'ifly if any comfort of love^ if any 
 ftllowfhip of the Spirit, if any bowels and mercies ; 
 f^lfi^ y^ ^^y j'^yt ^^^^^ y^ ^^ ^^^^ minded, having the 
 fame love, beiirg of one accord, of one mind. 
 
 Above all things, Brethren, remember that the 
 greateil kindnefs you can do to your minifter, is to 
 receive God's meflage by him. Receive him as the 
 tneffehger of the Lord of hofls. When a people are 
 improving the gofpel, and growing under the means 
 of grace, there is no reafon to fear, but they will 
 make confcience of all the duties they owe to their 
 miniftcr. Their love to Jefus Chi ill will manifefl it- 
 feif in love to his fervanr, and will difpofe them to 
 ilrain every nerve to make his fituation among them 
 as comfortable as poflible, and to efleem him highly in 
 love for his works fake. It is only when Chrift and 
 his gofpei are little thought of, and much underva- 
 lued, ih'cX. a people fail in their regard for and atten- 
 lion to their miniftpr's welfare and comfort. When 
 rhe Mafler is defpifcd, his iCervant cannot expert to 
 be elieeroed or regarded, for the ftrvant is not above 
 kis Lord, — If you would, therefore, have a due re- 
 fpe£t and affettion for your ^ninifler, O ftudy to re- 
 gard God 5 melia^e by him. Remember that he 
 
 fecki 
 
Addrefsi \ic. 21* 
 
 fids not yours^ hut you. And his miniftrj will be 
 loft upon you, if it is not a mean of bringing you tp 
 give yourfelvea to Chrift. Like Abraham's fervant, 
 he is fent to feek a fpoufe for God's eternal Son ; 
 and the language of all his miniflrations to each of 
 you will be, Wilt thou go with this man ? All things 
 are rcady^ Come unto the marriage* Tray for grace 
 to enable you to clofe with the call ; that fo your 
 minifter may have the comfort of faying with the 
 apoftle, / have ejpoujed you to one hujband^ that I may 
 preftnt you as a chajle virgin to Chrift, 2 Cor. xi, 2. 
 
 Study ftedfaftnefs in your profellion, and hoh'nefs 
 in all manner of converfation. Endeavour to learn 
 and improve by the waverings, wanderings, and 
 falls of others. The devil never loved the caufe of 
 Ghrift, or its friends. But, in the prefent time, he 
 feems to manifefl his malice and rancour againfl 
 them, in a very remarkable manner, and is permit- 
 ted to lay various fnares for entrapping the profefTors 
 of religion. There is great need to heft,edfaji and 
 imfnoveabh. Beware of a wavering and frothy 'dif- 
 polition. Beware of indulging a vain curiofity, by 
 the left degree of unfteadfaftneis in your Chriftian 
 profeffion. For by gratifying your curiofity, you 
 gradually blind your confcience, and, God only 
 knows, where you may ftop. Wherefore^ helovedy 
 feeing that ye know the/e things he/ere^ beware, left ye 
 alfoi being led away with the error of the wicked, fall 
 from your own ftedfaftiiefs. But grow in grace, and 
 in the knowledge cf cur Lord and Saviour Jefus Chrift, 
 
 1 ihall have done by reading a few palTageg of 
 
 Scripture to you. Heb. ii. r. — 3. Therefore we ougH 
 to give the more earneft heed to the things which we 
 have heard, left at any tijne we fhould let themftip^ 
 
 For 
 
212 Addrcfs, Isc. 
 
 For if the zvord fpohen hy angels was Jledfajl, ani 
 every tranfgrejjion and dijohedience received a jiiji rc^ 
 compenfe of reward ; Hovo Jloall '^jce efcape if we ne- 
 ghEi Jo great fahation f 'which at thefrji began to 
 be Jpoken hy the Lordy and was confirmed unto us by 
 them that heard him, Heb. iv. i, 2. 12, 13. Let us^ 
 therforejfear, lefi a promife being left us of entering 
 into his refi, a?iy of you Jhould feem to co?7ie Jhort of 
 it. For unto us was the go/pel preached, as well as 
 unto them : but the word preached did ?iot profit theTjr^^ 
 not being mixed with faith in the?n that heard it. For 
 the word of God is quich a?id powerful, and /harper 
 than any two-edged /word, piercing even to the divid- 
 ing a/under of foul and fpirit, and of the joints and 
 marrow, and is a difcerner of the thoughts and intents 
 cfthe heart. Neither is there any creature that is not 
 manifefi in his fight : but all things are naked and 
 opened to the eyes of him with %vhQ?n we have to do. 
 2 Theff. iii. l. — 5. Finally, brethren, pray for us, that 
 the word of the Lord may have free courfe, and be 
 glorified, even as it is with you ; and that ivt may be 
 delivered from urireafonable and zuicked jnen : for all 
 men have not faith. But the Lord is faithful, wh<y 
 fijcdl fiahlifh you, and keep you from c-oil. And ws. 
 have confidence in the Lord touching yGU^ that ye both 
 do and vjill do the things which we command you-, 
 Atid the Lord dircB your hearts into the love of God^ 
 and into the patient waking for Chrifi, 
 
Chrijl^ the Lamh of God, l^t% 213 
 
 S E,R M O N IX. 
 
 CHRIST, THE LAMB OF GOD, WAS PROVIDED 
 rOR A BURNT-OFFERING*. 
 
 GsK. xxii. 8. 
 
 God will prcvids himjelf a lamb for a hurrtt» 
 
 offering. 
 
 THIS chapter contains an account of the remark- 
 able trial that God made of Abraham's faith. 
 By the grape of God he was a man fmgular for his 
 faith. He had given a proof of it formerly, when 
 he foffook his own people and his father's houfe at 
 God's call, and came into a land which he knew 
 not. But now God would have his faith put to a 
 farther trial. He did not need to do fo, in order to 
 afcertain to himfelf the ftrength of his fervant's grace. 
 He knew the degree of it, and how it would ftand 
 the triaL But he tried it, that the ftrength of it 
 might be manifefted to his own glory, that Abra- 
 ham's faith might improve by the trial, and that a» 
 example of ftrong faith might be fet before his people 
 ja all time coming. 
 
 The 
 
 * This fermon was preached at Haddington, 0<flober 9. 179^, 
 immediately before the difpenfation of the Sacrament of our Lord'^s 
 Siifi^er. 
 
214 Oj} iji, the Lamh of God, 
 
 The mcde, in which God was pleafed to try hini 
 on this occafion, appears to be very fingular, ver. i. 
 He faid, Take now thy fon, thine only fon Jfaac, 
 ivhom thou lovejl, and get thee into the land of Ala- 
 riahf and offer him there for a. burnt-offerings upon 
 one of the mountains ix^hich I will tell thee of. Eve- 
 'ry circumflance here is fraiighted with ?.ffli6Hon. — It 
 is his fan whom he is called to take. This was alto- 
 gether againft nature. A man is naturally difpof.d 
 Xofpave his fon, God himfelf makes ufe of this as a 
 figure, in reprefenting his ow^n care and tcndernefs 
 for his people, Mai. iii. i6, 17. They fl?aU be ?7iine^ 
 faith the Lord of hojlsj in that day , when I make up 
 my jewels ; and I will /pare them, as a man fpareth 
 his own fo?i that fcrveth him. — He is his only Ifaac, 
 He had at leaft another fon, lUimael. But he is 
 fpared. Abraham has no fuch order concerning 
 him. The fon of the bond woman efcapes, and the 
 life of his belcved Ifaac tum^ go for it. Now this 
 was the child of promife, refpe^Hng whom God had 
 faid, In Ifaac fJjall thy feed he called. — But what is 
 he to do with this fon ? Is he to chaftife him, to 
 banifh him out of his fight, and to difinherit him ? 
 Even this would have been very hard indeed. But 
 he muft go a great deal farther than this. He muft 
 effer him for a burnt -offering. That fon muft be put 
 to death, and confumed upon God's altar. — But who 
 then muft do this ? May not Abraham employ an- 
 other to fhed the blood of his own fon ? Shall the 
 father be obliged to deftroy the fruit of his own 
 body ? ** Yes ; take thou thy fon, and offer thou 
 *' hifn. This fervke thou muft perform thyfelf, 
 " I am determined to know whether thou believeft 
 " that I am able to fulfil my promife, even althougli 
 
 " thy 
 
was proiildedfor a Burnt- offering, 215 
 
 ** thy beloved Ifaac fhould die by thy hand, and 
 ** whether thou loveft me more than him." 
 
 From verfe 3d and downwards, we have an ac- 
 count of the proof which Abraham gave of his faith, 
 by yielding ready obedience to the divine command. 
 Whatever ftruggles he might have w^ith his own na- 
 tural afledion, yet his faith and love to God over-" 
 came all obftacles, and led him on to take the ne- 
 cefTary fteps for fulfilling God's will, without coJi" 
 f erring with Jie/Ij and blood. And Abraham rofe up 
 early in the mornings and f addled his afs, and took 
 two of his young men with him^ and Ifaac his fon ; 
 and clave the wood for the burnt -offerings atid rofe 
 upf and went unto the place of which God had told 
 him. Then on the third day, Abraham lift up his 
 eyes J andfaw the placs afar off. And Abraham faid 
 unto his young men. Abide you here with the afs ; and 
 I and the lad will go yonder and woj-fhip, and come 
 again unto you. And Abraham took the wood of the 
 burnt -offering, and laid it upon Ifaac his fon : and he 
 took the fire m his hand, and a knife : and they went 
 both of them together. 
 
 In thefe verfes, we perceive the portrait of a man, 
 who took God's will for the reafon and rule of his 
 condud, and who, as it were, laid his underftand- 
 ing, his will, and his affedions, at God's feet. It is 
 not poffible that Abraham, or any other man in his 
 Ikuation, could underftand or know how God's pro- 
 mife, of extending his poflerity in the line of Ifaac, 
 could be accomplifhed, if that very perfon fliould be 
 reduced to afhes upon an altar, before he had any 
 feed. But though the manner of the accomplilh- 
 ment was dark and myflerious, the fad of it was 
 certaia and clear to the Patriarch's faith. He did 
 
 not, 
 
2 1 6 Chrljl, the lamh of God^ 
 
 not, for a moment, hefitate, whether God's promift: 
 would fland good or not ? He did not either think 
 or fay, Doth his promife fail for emermore ? It is 
 not to be fuppofed, that fuch a godly man, and an 
 afFedionate father, could have any natural will or 
 inclination to embrue his hands in the blood of his 
 fon. Every human and tender feeling forbade a 
 deed, which feemed to be fo unnatural and cruel. 
 Beyond all doubt, he would have fpared Ifaac foon- 
 er than any other. But here we find his gracious 
 will inclining him to a£l: conformably to the fovereign 
 will of his God. It is a lively inftance of fmcere 
 and hearty obedience, flowing from a genuine prin- 
 ciple of faith. This difpofes a perfon to do the 
 duty, which God requires, without feeking after 
 any other, — any higher reafon for it, than Thus faith 
 the Lord* 
 
 Abraham believed that he was faithful who had 
 promifed. His faith in that promife was viftorious, 
 and carried him on to obey God, over the belly of 
 all difficulties, ariiing from prefent feelings, or fu- 
 ture profpedts. Thus the apoftle defcribes it ill 
 Heb. xi. 17, 18, 19^ By faith Abraham, when he 
 was tried, offered up Ifaac : and he that had recei- 
 <Ded the promifes offered up his only begotten fon : of 
 ^hom it was faid, '^hat in Ifaac Jhall thy feed he 
 called: accounting that God ivas able to raife him 7//5, 
 even fr 0771 the dead ; from whence alfo he received him 
 in a figure. 
 
 In verfes 7th atid 8ta, we have a part of the con- 
 verfation which pafled between Abraham and his 
 fon, while they were going forward to the place of 
 facrlfice. And Ifaac f pake unto Abraham his father ^ 
 end faidf My father ; and he faid, Here am /, my 
 
 fon. 
 
was provided for a Burnt- offering, lij 
 
 fort. And he faid^ Beholdy the fire and the iiood: 
 but where is the lamb for a hn'?it-offcrijig ? This 
 was a very proper and important queftion. It inti- 
 mated, that Ifaac was deeply concerned, as welJ as 
 his father, about the worfliip and fervice of God. 
 He was careful that it fhould be performed with 
 propriety, and that nothing fhould be wanting there- 
 unto. And here he faw the principal thing amif- 
 iing. Where is the lamb for a burnt-offering ? — It 
 feems evident, that Abraham had not informed Ilaac 
 of all the particulars of the divine command which 
 he had received. The bowels of a father might pre- 
 vent him from rendering his fon's mind uneaf3% 
 fooner than was neceffary. And, doiibtlefs, the 
 queftion, which was propofed by Ifaac, was a fevere 
 fliock to his paternal feelings, when he confadered, 
 that the very perfon who put the queftion, — his only 
 IfaaCf whom he greatly loved^ — was the lamb which, 
 for ought he yet knew, was to be offered up. 
 
 In the words of our text, we have the anfwer 
 which the godly Patriarch gave to this queftion. 
 And Abraham faidy My fon, God will provide him- 
 felfa lamb for a burnt -offering. He ftiif cautioufly 
 conceals from Ifaac the divine command, and his 
 own prefent defign. But his anfwer contained a 
 very comfortable truth, that, when God requires 
 facrifice, there is no reafon to fear that a lamb fhall 
 be wanting. He will always provide for his own 
 fervice. He calls none to go a warfare any tii7ic 
 at his own charges^ nor does he require men to ferve 
 'him with any thing that is not his own. Where- 
 ever he appoints the ordinances of his worfliip to be 
 difpenfed, he will fee to have them maintained. 
 Every thing needful fhall be furnifhed. The Lord 
 T iDiU 
 
2 1 8 Chrijl, the La?nh of Go J, 
 
 will provide himfelf a lafnh for a o)irnt- offer ing.^^ 
 This was a farther proof of the Patriarch's ftrong 
 faith. .It intimated his firm refolntion to do as God 
 had commanded him. God iliould not want a lambf 
 fo long as Abraham had an Ifaac. Rather than 
 God's altar on Moriah fhould want a facrlfice to 
 fmoke upon it, he would net withhold his forty his 
 anly beloved fon. 
 
 It doth not appear, that Abraham, at this time, 
 had any certainty that Ifaac fhould be preferved 
 from (laughter. The Lord hid this from him, till 
 his faith was tried to the very uttermoft, to fpeak 
 fo, — till Ifaac was bound, laid on the altar upon the 
 woody and the father's firm and determined arm 
 flretched out to flay his fon. But whether the holy 
 Patriarch might have had fome hope, that God 
 would interpofe, and make provifion of a facrificc, 
 inftead of Ifaac, is not certain. Thus, however, it 
 turned out, as we read in the fequel. He was fea- 
 fonably prevented from the execution of his pur- 
 pofe. He had obeyed God's command fully in de- 
 fgUy and the folidity and flrength of his faith had 
 been fufficiently manifefled, and, therefore, Ifaac is 
 fpared, and a lamb aftually provided for a burnt -of- 
 fering* The Lord faid, Lay 7iot thine hand upon the 
 lad^ neither do thou any thing unto him : for now I 
 htow that thoufearef Gody feeing thou hafl not with- 
 held thy Jony thine only fon, fro?n me. And Abra- 
 ham lifted up his eyes, and looked^ and behold, behifid 
 him a ram caught in a thicket by his horns : and 
 Abraham went arid took the ram^ and offered him up 
 for a hurnt'offeringy in theflead of his fon. 
 
 This part of Scripture-hiflory, like the other parts 
 « of God's word, was written for our learning. Ifaac 
 
 hiiiifelf 
 
was provided Jor a Burnt-offering. 219. 
 
 himfelf was, no doubt, an eminent tjpe of our Lord 
 Jefus Ghrlft. He was the only beloved fon of his 
 father. He had been guilty of no crime, to deferve 
 the tragical death, which was defigned for him. He 
 carried the wood by which he was to be confumed 
 upon the altar. He v/as to die by the command of 
 God, and by the hand of his own father. In all 
 thefe, and other circumftances, we may fee a ftrong 
 refemblance between him and our Lord Jefus Chrift, 
 the true propitiation for ourjins. But we mean not 
 to infift upon thefe at this time. 
 
 It is the anfwer v.hich Abraham gave to Ifaac's 
 queftion, which we propofe to take fome view of, 
 by confidering the important aiid interefling truth 
 contained in it. Ifaac's queftion implies the necef- 
 lity of a burnt-offering. God had fo required. This 
 made it neceffary. But -where is the lamb .^ fays 
 Ifaac. — And, if a proper, truly- atoning, and meri- 
 torious facrifice be necelTary, for expiating the guilt 
 of an eled world, for appealing the Divine Majefty, 
 opening up a vent to his mercy, and procuring fal- 
 vation for finful men, where fliall fuch a facrifice be 
 found ? Will the Lord be phafed with thoufands of 
 rams, or with ten thoufands of rivers of oil? Shall 
 we give our firjl born for our tranfgrefjionsy and the 
 fruit of owr bodies for the fins our fouls ? No •, but 
 to fuch queftions the anfwer is ready, in the words 
 of Abraham, "lihc Lord will provide himfelf a lamb 
 for a burnt -offering. Our Lord Jefus Chrift is the 
 blefled antitypical Lamb, which God hath provided, 
 for making atonement for the fins of the people. 
 And we cannot but think, that Abraham's eye was 
 turned to this Lamby as the great fubftance of thofe 
 Sacrifices which he, by divine warrant, offered up 
 ' T s unto. 
 
i20 Chrifl, the Lamb of Gody 
 
 uoto God ; and that, in tlie very uttering of the 
 words before U3, his faith was contemplating the 
 true and proper facrifice of Chrift. He was not 
 ignorant that God had found a r«7(/o ,^,--^that he had 
 u lamb provided in his eternal purpofe, and that this 
 Jamb would be a<ftually provided, and offered a^ a 
 burnt-oiTering, in the fiilnefs of time. . He rejoiced 
 ?py(^^ Cbrifl's day^ though it was a diftant day from 
 his; and he Jaw it i and was glad. 
 
 As Chrilt was the great fubftance typified by all 
 riie Old Teftament facrifices, fo we are, chiefly, to 
 confider him as the Lamb of God's providing, — the 
 Lamh of God which taketh away thefn of the world, 
 .\nd we may turn Abraham's words from the future, 
 into the pall time, and fay, "^hat God hath provided 
 a Lamh for a bur fit- offering. — In difcourfing from 
 this text, with a fpecial reference to Jcfus Chrifl^, 
 whofe death we are met to commemorate, in the Sa« 
 crament of his Supper; we may, 
 iU :a* : 
 I. Coniider, more particularly, what God 
 
 liath provided, a Lamb ; 
 IT. Speak of the defigned ufe of this Lamb, or 
 
 the purpofe, for which it was provided, 
 
 for a h urnt' offer ing ; 
 JH. Speak of God's providing this Lamb; and 
 
 then conclude v;ith fome inferences. — 
 
 We are, 
 
 i. To confider, more particularly, what God hath 
 provided, a Lamb. 
 
 There v/ere various creatures to be ufed in facri- 
 fice, according to divine authority. Thefe were all 
 typical of that one offerings by which Chrill hath 
 <.;..! " perfeBcd 
 
teas provided for a Burnt -offering, 211 
 
 psrfeEled for ever them that <ire fanElified. Among 
 other creatures, we find, that lambs were frequently 
 made ufe of. Abel brought the . firflUngs of his 
 Jiock, and offered them unto the Lord. A lamb 
 was to be ufed in the paffover. And we are alfo 
 told, that thefe creatures were to be ufed in the 
 morning and evening facrifices. That our Lord Jefus 
 Chrift was prefigured and typified by thefe is very 
 evident, and particularly, from his being often called 
 tJje Lamh^ the Lamb ofGod^ and the Lamb Jlain from the 
 foundation of the world. Several things are hereby 
 taught us, a few of which we may mention. 
 
 1. The lamb to be uit^ for a burnt -offer ing v^2^s 
 one of the flock, and chofen out of it for that pur- 
 pofe. This may intimate unto us, the near connec- 
 tion between our Lord Jefus Chrift and the guilty 
 race, which was to be redeemed unto God by his 
 blood. Though, as to his divine perfon, he is the 
 true Jehovah, — God over all, yet, as to his human 
 nature, he belongs to the family of Adam. He is 
 one of the flock of mankind. Hence he is faid to 
 have been chofen from among them, Pfal. Ixxxix. 
 19. Then thou fpahefi in 'vijion to thy holy One, and 
 faidfi, I have laid help upon one that is mighty : I 
 have exalted one chofen out of the people. They were 
 all as a flock of fljeep gone aflray, and had turned, 
 every one to his own vjay, 2iid the Lord laid on him 
 the iniquity ofih^uiall. He was chofen, as one out 
 of the flock, to become a burnt-oflering for the of- 
 fences of God's elefted ones. He was nearly rcla» 
 ted to the human family, in having a n?.ture taket> 
 from it, Heb. ii. 14. For as much as the children are 
 partakers of flefh and blood, he alfo himfelf likcwife 
 ijook part of the fame. And hereby, a regard wai 
 T 3 manifeHcd' 
 
222 Chrift, the tamh of God, 
 
 ma-nifefted to the llri6Veft juftice, fince the nature, 
 which was made a burnt-oSering for fmners, was 
 their own common nature. The perfon who died 
 in their room 15 not aJJjamed to call them brethren .* 
 For, in all things it behoved him to be tjiade like unto 
 his brethren ; that he might be a merciful and faiths 
 Jul high prieji in things pertaining to Cod, to make 
 reconciliation for the fms of the people j Heb. ii. 11, 
 
 2. The lamb is an innocent and harmlefs creature, 
 and was one of the clean hearts, according to the ce- 
 remonial law. This may point out unto us the 
 fpotlefs purity and innocence of the great Antit3^pe. 
 To this purpofe the apoftie expreffes himfelf, in 
 I Pet. i. 18, 19. Te were redeemed — with the precious 
 hlood of Chrifl, as of a lamb without blemijh and 
 without fpot. It behoved him to be fo, in order to 
 his making atonement for the fins of others. Sucl> 
 an high priefl became usy who is holj, harmlefs, un- 
 defied, and fepar ate from fnners, Heb. vii. 26. No 
 linner could fatisfy for the fins of other men. His 
 own guiltinels would render him incapable of fland- 
 ing in God's fight, as the reprefentative of others. 
 He, who would make atonement for the crimes of 
 his neighbours, muft himfelf be unftained by any 
 guilt, and one againft whom God has no charge to 
 bring on his own account. This was true of the 
 Redeemer. Thougii he lay under a load of impu- 
 ted guilt, as a fubftitute in the room of others, yet 
 he was abfolutely without any perfonal Itain. For he 
 hath made him to be fn for us, who knew no fin ^ 
 that we might be made the righteoufnefs <f God in 
 him, 2 Cor. v. 21. It v/as impoffible that he could 
 have any fin, as he is the Son of God, the fecond 
 
 perfoD 
 
was provided for a Burnt-offering, 223 
 
 perfon in the Godhead. And he had no fin, as to 
 his manhood. He had no original pollution, though 
 he was the Son of man, becaufe he was not repre- 
 fented in the firil Adam, and did not come into the 
 world by ordinary generation, but had his holy hu- 
 man nature miraculoufly conceived in the womb of 
 a virgin, Luke i. 35. Not being originally guilty, 
 it was impoflible that he could become actually fo, 
 coniidering that his humanity for ever fabfifts ia 
 union to his divine perfon. Therefore the apoitle 
 lays I John iii. 5. Te know that he was manifejied 
 to take away our fins ; and in him is no fin* 
 
 3. The lamb is a meek and patient creature un- 
 der all its fufferings. It murmurs not under very 
 painful treatment, nor attempts to refent the moft 
 cruel ufage. Mceknefs and patience fiiine forth mod 
 eonfpicuoufly in the character of our Lord Jefus^ 
 Chrifl. Hence a prophet faid, Ifa. liii, 7. He was 
 oppreffed, and he v:as afiliBed, yet he opened not his 
 mouth : he is brought as a lamb to the fiaughter^ and 
 as a fie ep before herfioearcrs is dumb, fo he cpeneth not 
 his mouth. And, faid Jefus himfelf, in Matth. xi. 
 29. Take my yoke upon you^ and learn of me ; for I 
 am meek and lowly in heart. Mofes, who is fet forth 
 fis remarkable for meeknefs, — who was very meek, 
 above all the men which were on the face of the earthy 
 —betrayed, neverthelefs, fome bitternefs of fpirit^ 
 when he met with contradi^ion, zndhQ /pake unm 
 adviftdly with his lips. But learn of ma^ fays Chrift, 
 for I am meek, truly and perfe6^1y fo. Never one 
 had more reafon for refentment than he, as none 
 ever met with fo much unmerited abufe, while in 
 the world. Yet, far from rendering railing for rail- 
 ing, or firipe for flripe, he pitied and prayed for his 
 
 enemies. 
 
S24 Chrift^ the Laj?ih of Gody 
 
 enemies, i Pet. ii. 23, WhOf when he was reviled^ 
 reviled not again : when he fuffered, he threatened 
 not ; hut committed himfelf to him that judgeth righ- 
 teoujly 
 
 Behold his patience under all his fufferings, and 
 you fee the filent and fubmiflive Lamb of God ! 
 As a Jheet before her Jkearers is dumb, fo he opened 
 not his mouth. He opened it to praj about himfelf, 
 about his people, and even about his perfecutors ;. 
 but he opened it not to murmur or complain, or ex- 
 prefs the leaft impatient afFe£lion, in all the courfe 
 cf his fufferings. He was perfedlly refigned to hia 
 Father's will, and never uttered a difcontented or 
 peeviih word, under all the hard treatment he met 
 with. Though he was a man of for rows, and ac^ 
 quainted with grief yet he never fretted, nor char- 
 ged God foolifily. Even Job, that mirror of pa- 
 tience, under the prefliire of trouble, choofed Jirang' 
 ling and death, rather than life. He wiflied the day 
 might perifh in which he was born, and the night in 
 which it was faid, a man-child is conceived. But 
 Chrift rejoiced in view of his birth, although he 
 knew it would introduce him into a world, where 
 he would meet with multiplied and unparalleled 
 troubles. Through the courfe of an opprefled, af- 
 fiided, and forrowful life, he murmured not, but 
 cheerfully fubmitted to the will of his Father, fay- 
 ing, Not my will, but thine be done. This pat.ence 
 fhone moft remarkably in t fie lafl. and moft trying 
 ftage of his life, when he w'as betrayed, airaiirned, 
 condemned, and crucified, — when he v.as tormenced 
 by men, tempted by devils, deferted and puniihed 
 by his Father. Yet ui der all thefe inconceivable 
 fufferings, he murmured not, nor threatened, but 
 
 committed. 
 
ivas provided /or a Burnt -offering, 225 
 
 committed him/elf to him that judgeth righteoujly. 
 He thus difplayed meeknels and patience peculiar 
 to himfelf. 
 
 4. That the Iamb, though harmlefe and inofFenfive, 
 is ready to become the prey of many wild beads. 
 This is very exprefiive of Chrift's condition in our 
 world. There was a general confternation and alarm 
 through the devil's kingdom, when he was born. 
 When Herod the king heard that he was born King of 
 the JewSj he was troubled, and all ^erufalem with 
 him. Matth. ii. 3. A perfecution was raifed againft 
 iiim by Herod, who fought the young child's life to 
 take It away. As he came more into public view, 
 his enemies multiplied, and became more open and 
 avowed in their oppofuion to him. Of a truths a- 
 gainji the holy child fefus^ whom God had anointed^ 
 both Herod a?id Pontius Pilate, with the Gentiles, and 
 the people of Ifrael, wtre gathered together. He had 
 to complain, They that hate me without a caufe are 
 more than the hairs of mine head: they that would 
 dejiroy me, being mine enemies wrongfully, are migh" 
 ty. Though he was the innocent Lamb of God, who 
 did no violence, neither was any deceit in his mouthy 
 yet he was hunted and purfued to death by men 
 worfe than the wild beads of the fored. He was as 
 a prey expofed to their rage and fury. Judly were 
 his perfecutors reprefented as a parcel of brutifti and 
 cruel dogs, of impetuous raging bulls, and ravenous 
 lions, Pfal. xxii. 12, 13, 16. Many bulls have com- 
 paffed me : flrong bulls of Bafhan have befet me rounds 
 They gaped upon me with their mouths, as a ravening 
 and roaring lion. Dogs have cnmpaffed me; the 
 affemhly of the wicked have inclofed me : they pierced 
 my hands and feet, 
 
 5. The 
 
226 Chriji, the Lamh of Gody 
 
 5. The lamb is a very ufeful creature, and more 
 efpecially thefe which were ufed in facrifice. They 
 were of very great fervice, as making a ceremonial 
 atonement for the fins of the people, and being as 
 glalTes, through which they might look by faith to 
 the great atoning Sacrifice to be offered up in the ful- 
 nefs of time. The lamb that was ufed in the pafl- 
 over ferved for a twofold purpofe. It was both a 
 facrifice and a feaft. It was firfl to be (lain as a fa- 
 criiice, and the blood to be fprinkled upon the lintels 
 and fide-pofls of the doors, and afterwards it was to 
 be roafted and eaten. This, when duly confidered, 
 will be found to be Uridlly applicable to him whom 
 God hath provided for a burnt- offering. Chrift, che 
 Lamb of God, is both a facrifice for the fins of his 
 people, and a feall for their fouls. Hence the apoftle 
 fays, I Cor. v. 7, 8. Chriji our pajfover is facrificed 
 for us ; Therefore let us keep the feafl. 
 
 With rerpe<!^ to his being a facrifice in our ftead, 
 it Vill fall to be fpoken of upon the next head of dif- 
 courfe. — But as he was a facrifice in the room of his 
 people, fo he is fet forth to be fed upon by them. 
 It is by this means that perfons have any benefit 
 from him. By laying hold upon him, in the exer- 
 cife of faith, as a iamb offered for us, and to us, we 
 get the benefit of the atonement which he hath mad«. 
 This is what he calls eating hisjle/h^ and drinking his 
 blood, John vi. 54, 55. Whofo eateth my Jie/Jj, and 
 drinketh my blood, hath eternal life ; and I will raife 
 him up at the lafl day. For my fiejh is meat indeed, 
 and my blood is drink indeed. The difcovery and 
 improvement of Chrift bj^ faith, proves to be a moft 
 refrefhing, ftrcngthening, and comforting meal to the 
 foul of a Cliriftian. He is fet before us in the gofpel, 
 
 that 
 
"iVas provided for a Burnt -offering. 227 
 
 that we may eat his JteJIj^ and drink his bloody and 
 live. And it is juft this very Lamb that communi- 
 cants are to feed upon at the facramental table. In 
 this ordinance, he, who was made a burnt-ofFering 
 for us, is fetting himfelf forth as a feaft for our fouls, 
 and fays, '^his is my body ; this is my blood of the 
 new tej}a??ient ; eat; drink ye all of it, — We proceed, 
 
 II. To fpeak of the defigned ufe of this Lamb, or, 
 the purpofe for which it was provided, viz. for a 
 burnt- offtring. We mention a few things imported 
 in this. 
 
 I. That the infinite Jehovah was highly offend- 
 ed againft linnets of mankind. The neceility and 
 ufe of burnt offerings and facrifices of every kind 
 fuppofes this. They would be altogether unnecef- 
 fary in themfelves, and God would never have re- 
 quired them, if men were not finners, and guilty of 
 offending him. God warned innocent Adam of his 
 difpleafure againft fin, when he fenced the law with 
 that awful faniSion, I?i the day thou eatefl there" 
 cf thou Jhalt furely die. Gen. ii. 17. Though God 
 loved him dearly, when he was an innocent and up- 
 right creature, made after his own image, yet fliould 
 he become a finner, the offence v/ould be fo great, 
 that his life would be forfeited. And, when he ac- 
 tually finned, the dreadful fentence was paffed upon 
 .him, and all his pofterity. Rom. v. 18. By the of- 
 fence of one i judgment came upon all men to condemna- 
 tion. Gal. iii. 10. Cui'Jed is every one that continueth 
 not in all. things ix:hich are 'written in the book of the 
 law to do them, God, being infinitely holy, cannot 
 but be difpleafed at fin, and refent It. He is oi purer 
 eyes than to behold evily and cannot look on iniquity. 
 
 Men 
 
2 28 Chrijl, the Lamh of God 
 
 Men may, think well of fin ; wickednefs may he fweet 
 in their mouths, and they may hide it under their 
 to?igu€s ; they may palliate their own fins, or the fins 
 of others, and make fuch excules for them, as, in 
 their opinion, render them very fmall \ but it is im- 
 pofTible that a holy God fhould not be difpleafed 
 againfl every fin, as he cannot but fee it in its native 
 malignity, and intrinfic evil. 
 
 There is not a threatening in the Bible, that does 
 not tell us, that God our Maker is grievoufly offend- 
 ed againft us. It is on account of fm, that he reveals 
 himfelf, in wrath and fury, as an avenger, and de- 
 clares that he is a confuming fire, and that it is a 
 fearful thing to fall into his hands, who is the lining 
 God, AH his judgments upon finners in this world 
 are fo many proofs of his difpleafure againfl fin. Can 
 we fuppofe that God would have made this world a 
 Bochim, — a place of weepers, — that he would have 
 brought fuch a multiplicity of troubles and calami- 
 ties upon the human race, — if they had done nothing 
 to provoke the eyes of his glory ? No j Who ever pe~ 
 rijhed, being innocent ? or where were the righteous 
 cut off ? If you would know, whether fin be an of- 
 fenfive evil in the fight of God, look to the fruits of 
 it upon the earth. Behold the burning flame and 
 fmoke of Sodom and Gomorrah towering up to hea- 
 ven, like the fmcke of a furnace, as a monument of 
 God's juiUce againft fm. See a flood of water fweep- 
 ing away an ungodly race of men from the earth. 
 And fee diftrefs and death coming in at the windows, 
 and entering in to the palaces, to cut off the children 
 from without, and the young men from the fireets, 
 ■ It is impofTible to account for the equity and juflice 
 of thefe calamitous difpenfations, but upon the prin- 
 ciple 
 
was provided for a Burnt -offering. S29 
 
 oiple of God's being highly offended againU fm and 
 finners. 
 
 3. That Chrift, the Lamb of God, being provided 
 for a burnt-offering, imports, that God could not be 
 pacified, and reconciled, without facrifice. Were it 
 otherwife, we had never heard of facrifices in the 
 world. God could not need, and he could have no 
 pleafure, to eat thejlejh of hulls ^ or to drink the blood 
 of goat s» He could not have required the fufferings 
 and death of any in the room of fmners, if it had 
 not been abfolutely neceflary, in order to the fatis- 
 faction of his juftice, and to procure their falvadon* 
 He can demand nothing that is unneceffary, becaufe 
 fuch a demand would be unjaft. Shall not the Judge 
 of all the earth do right ^ When we confider tlie in- 
 finite evil of fin, as committed againft God, who is 
 infinitely holy, juft, and faithful, it appears plain, 
 that he could not overlook it, and extend mercy to 
 finners, without vindicating his own injured perfec- 
 tions, by executing deferved punifhment, either upon 
 finners themfelves, or upon a furety in their ftead. 
 ' He hath declared, that he ivill by no means clear 
 the guilty. This is not a mere arbitrary determina- 
 tion, flowing from his fovereign will, but _a necefiary 
 one, flowing from his nature. He would not a6l 
 oonfiftently with himfelf, ihould he pais over the of- 
 fence he hath got, without a full fatisfaftion. How 
 fhould either angels or men know that God is eflen- 
 tially and infinitely holy, if he ftiould deal with fin 
 as a trifle, and with finners as if they were not 
 tranfg-reffors ? He will have all to be Jiill, <ind know 
 that he is God, and that he will be exalted by the 
 manifeftation of his holinefs in the punifhment of fin* 
 Men acknowledge it to be a principle founded in 
 U juiticc; 
 
236 CbriJ}, the Lamh ofGodi 
 
 juftice, that a criminal fhould lufFer according to tile 
 nature and extent of his crime. That principle in 
 the law, which God hath given in his word, muft 
 meet with the reafoti and juftice of every man, viz. 
 that he that /heddeth marl's blood, by man Jhall his 
 hlood beJJjed. Now upon this very principle it muft 
 appear, that fin expofcs the {inner to eternal death. 
 It is a murderous evil. By it men have deftroyed 
 themfelves, and, as far as it can go, it is a dired 
 thruft at God himfelf. Can any thing lefs, then, 
 than the puniftiment which God hath threatened, be 
 attached unto it? And could God be juft, ftiould he 
 pardon the iinner, without feeing that puniftiment 
 duly infli£led, either on himfelf, or on a reprefenta- 
 tive in his room ? Surely not. The neceft[ity of a 
 fatisfa6lion for fin appears, with moft convincing evi- 
 dence, in the gift of God's eternal Son, — in his gi- 
 ving him to be a burnt-offering. For if this could 
 have been omitted, and finners of mankind faved, 
 conftftently with the nature and perfedlions of God, 
 then, furely, our Lord Jefus Chfift would not have 
 died as an atoning facrifice. If God fpared Abra- 
 ham's Ifaac, when the deadly knife was about to be 
 plunged into his heart, would he not much more 
 have fpared his own only begotten an^^ beloved Son^ if 
 it had been poflible ? But, fays the a^ftle, He fpared 
 not his own Sxjn, but delivered him up for us ally Rom. 
 viii. 32. 
 
 3. This Lamb, being provided for a burnt-offer- 
 ing, imports, that mere creature- facrifices could give 
 no fatisfaftion to God. Thefe began to be offered, 
 it would appear, at a very early period of the world. 
 It has been thought, and that with a great degree of 
 plaulibility, that the jjeafts, with the Ikins of which 
 
 cur 
 
was promdedfor a Burnt offe7'i7ig» 231 
 
 our firft parents were clothed, were offered up in fa- 
 crifice. If this was the cafe, then the very firft in- 
 fiance of death, among the brutal creation, was the 
 death of a facriEce, typifying the great atoning facri- 
 fice to be offered up in the e?id of the ages. Thus 
 early did they begin, and they continued, from time 
 to time, through a courfe of more than four thoufand 
 years. They were neceffary by divine authority, 
 as types of Chrift's facrihce, through which Old Te- 
 (lament believers might look to him. But though 
 multitudes of burnt-offerings and facrifices were con- 
 fumed on God's altars, both before and alter the 
 flood, yet they were abfolutely incapable of making 
 any real atonement of lin, or giving any fatisfadion 
 to a juft and holy God. In this rcfpe£l, he had no 
 pleafure in them. Pfal. xl. 6. compared with Heb. 
 X. 5, 6. Sacrifice and offering thou didjl not dejtre : 
 In burnt -offerings and facrijices for fm thou haft had 
 no pleafure. It is abfurd in the extreme to fuppofe, 
 that an infinitely glorious Being could find his holi- 
 nefs and juftice vindicated and glorified by the death 
 of dumb animals. He could neither require them, 
 nor accept of them, as capable of making any proper 
 atonement. In this vefped he faid, / will take no 
 bullock out of thy houfe, nor he-goats out of thy folds : 
 Will I eat the flefi of hullsy or drink the blood of 
 goats? Pfal. 1.9. 13. And the Apoflle tells us in 
 Heb. X. 4. that it is not pcfjlhle that the blood of bulls 
 and goats Jhculd take away Jlns, 
 
 Thefe facrifices were not equal in dignity, even to 
 the nature of finning man, and, therefore, they were 
 infinitely beneath God, who was offended, and abfo- 
 lutely unworthy of his notice and regard. They 
 were but periQiing brutes, and their blood could be 
 U 2 of 
 
2^1 Chrijl, the Lamb of God, 
 
 of no ufe, farther than as an inftituted type of his^ 
 ■who was to come. They could neither give fatis- 
 fa£lIon to God for fin. nor could they be a ground of 
 peace to the confciences of the offerers. To this pur- 
 pofe an apoftle fays, Heb. ix. 9. that the Jirjl taber- 
 nacle — was a figure for the time then pre fent ^ in which 
 were offered both gifts and facrifices, that could not 
 make him that did the fevuice pcrfeft^ as pertaining to 
 the confdence. It was impoflible, that a man, whofe 
 confcience was duly wounded with a fenfe of fin, 
 could attain to peace, or think that he had done 
 enough, cr that, indeed, he had done any thing to 
 make fatisfa£tion for his offences, when he had offer- 
 ed a beafl at God's altar. His pardon and peace 
 mufl have been fecured upon quite another ground, 
 —•even upon the footing of his blood, who through 
 the eternal Spirit offered himfelf without fpot unto 
 God, and which blood, only, can purge the confcience 
 from dead works tofer'ue the living God, Heb. ix. 14. 
 4. This Lamb being provided for a burnt-offer- 
 ing, imports, the a£lual fubflitution of Chrift into the 
 law-room and ftead of finners. We fee an emblem 
 of this in the fubflitution of the ram into the place of 
 Ifaac, ver. 13. Abraham lifted up his eyes, and look' 
 ed, and behold, behind him a ram caught in a thicket 
 hy his horns : and Abraham went and took the ram, 
 and offered him up for a bur fit-offering, in the flead 
 of his fon. Conlider a guilty ele6l world in a flate 
 fimilar to that of Ifaac, when he was bound, and laid 
 en the altar upon the wood, and his father's hand lift- 
 ed up to bring down death with the very firfl flroke. 
 They, like others, were condemned, and ready to 
 periih. The arm of Juftice was lifted up to flay 
 them, with a complete and with a perpetual {laugh- 
 ter. 
 
was pro'Jidedfor a Burnt -offering, 233 
 
 ter. But a gracious God faid, " Laj^ not thine band 
 " upon them, neither do any thing unto them ; be- 
 " hold, I have provided a Lamb ; let him be taken, 
 " and offered for a burnt- offering, in the Jiead of 
 " them." Though God lay under no neceffity to 
 admit of a fubftitute in the place of linners, yet he 
 was pleafed to do fo. He forefaw, that men would 
 become guilty before him, and he not only confented 
 but decreed, that fatisfa£Uon fhould be made by u 
 furety in their room. Such a difpenfation is to be 
 attributed to his fovereign good pleafure. The law 
 made no provifion of a furety or fatisfa£lion, in cafe 
 man ihould become a fmner ; but neither did it re- 
 fufe to admit of one, if one couW be found. This is 
 owing to the mere free will and pleafure of the great 
 Lawgiver, who might have, peremptorily, demand- 
 ed fati&fa£lion from finntrs themfelves, or, otherwife, 
 have configned them to endlefs ruin. 
 
 It is unfpeakable matter of praife, that there was 
 a tranflation of the guilt of the offenders unto one in 
 their room. All we like Jheep have gone ajiray ; we 
 have turned every one to his own way^ and the Lord 
 hath laid on Chrift the iniquity of us all^ Ifa, liii. 6. 
 And, of confequence, the puniftiment due to our fins 
 mufl fall upon him alfo. It pleafed the Lord to hruife 
 him, to put him to grief and to mahe his foul an of 
 feri?ig for fn. The Scriptures are full of the mofk 
 plain and pointed teftimonies to the truth of his fub- 
 Hitution into the place of guilty men. He died for 
 ourfns. He was wounded for our tranfgrefjions, and 
 hruifedfor our iniquities. He gave himfelf for us,"-^ 
 inflead of us. Who his own f elf hare our fins in his 
 own body upon the tree, Chrifl hath once fuff ere d for 
 fns^ the jufi for the mjufi. God thus faw that it. 
 U* 3 was:. 
 
234 Chriji, the Lamh of God, 
 
 was expedient, that onejhouid die for the people^ rather 
 
 than that all fhould perilh, John xi. 49. — 52. 
 
 5. This Lamb, being provided for a burnt-offer- 
 ing, imports, that it behoved Chrift to fufFer and die 
 as a facrifice for fin.' For this end he was fubftituted 
 into the room of fmful men, and for this end he be- 
 came incarnate. The beafts which were ufed in the 
 "burnt- offerings, were flain and confumed bj fire up- 
 on the altar. They w^tq facrifces made by fire unto 
 the Lord, And we read, particularly, that the pafT- 
 ©ver lamb was killed, and roafled with fire. We 
 would cohfider this as typifying the exquifite fuffer- 
 ings of Jefas Chrift in the ftead of his people. We 
 know that fome view thefire^ with which the typi- 
 cal offerings were roafted and confumed, as^ referring 
 ^o Chrift's love to finners, which w^ difplayed in 
 his fufferings and death, and which was firong- as 
 death, which majiy waters could not quench, neither 
 ^ould the floods drown it, the coals whereof are coals 
 ^fircy which hath a moji vehement fiame. No doubt, 
 free and fovereign love was the fource from whence 
 his fubftitution into the room of the guilty did pro- 
 ceed, and his love to them carried him through all 
 his fuff*erings. It was becaufe God fo freely, fo won- 
 derfully, fo inconceivably loved the world, that he 
 gave his only begotten Son ; and hereby perceive we 
 the love of God the Son, becaufe he laid down his life 
 for us, John iii. 16. i John iii. 16. 
 
 But, we rather think, that the burnt-off*erings were 
 intended to typify the exquifite and tremendous 
 nature of Chrift's fufferings and death. The fire had 
 a deftru£live and confuming efficacy upon them. By 
 it their very fubftance was exhauffed, and they were 
 reduced to aihes. This may well be coolidered as 
 
nuas provided for a Burnt- offering. 235 
 
 an emblem of the wrath of God, which the divine 
 Surety had to endure,' in the rogm' and ftead of his 
 people. This, like a fire within him, turned his 
 moijlure into the drought offummer. And hence we 
 find him complaining; Pfal. xxii. 14, 15: My heart 
 is Hike wax, it is melted in the midjl of my bowels. 
 My Jlrength is dried up like a potjherd ; and my 
 tongue cleaveth to my jaws ; and thou haji brought me- 
 to the dujl oj death. The wrath of God is compared 
 to devouring fire i and everlafiing burnings. The very 
 fire that burns in hell, — that breath of an offended 
 Jehovah, which, like a ftream of hrimjlone^ kindles 
 the infernal Tophet^ and keeps it -burning, — flamed 
 againil the Surety. Though he was the holy Lamb of 
 Godj fpotlefs, harmlefs, and innocent, in himftlf, yet, 
 when found in the room of finners, he muft be made 
 a burnt- offering. The /word 0^ inexorable and vin- 
 diftive juftice got an order to awah againji the Shep- 
 herd, and to/mite that man, who is the fellow of the 
 Lord of hofis. He /pared not his own Son. He pmt 
 into his hand a cup of unmixed wrath, filled up to 
 the brim, and laid him under the mofl- indifpenfibie 
 necellity to drink, John xviii. 11. 
 
 6. We only obferve further on this head, that the 
 defign of this Lamb's being provided for a burnt- 
 offering, was to procure peace with a holy and juft 
 God for finners. The defign of offering facrifice is 
 to appeafe an offended God, and avert his wrath. 
 The nature of the thing fuppofes this. Why fhould 
 an attempt be made to give fatisfaclion to one who 
 is difpleafed, but with a view of turning away his 
 anger, and procuring his favour ^ This was the great 
 end defigned to be accomplifhed by the aeath of Je- 
 fias, which we are this day tojhewfortha his tabl&. 
 
 Aad 
 
2^6 Chr-i/i, the Lamb of God, 
 
 And we have the higheit encouragement to do fo, 
 becaufe this end is adually and fully gained. He 
 hath made peace hy the blood of his crojs, 
 
 God and man were in a ftate of perfect peace, be- 
 fore that eiiil and bitter thing lin took place in the 
 world. But no fooner did it enter, than the peace 
 was broken. Man, by his lin, declared himfelf an 
 enemy to God, and, in the threatenings of the bro- 
 ken law, God declared himfelf an enemy to the fin- 
 ner. But the Lord Jefus Chrift, according to God's 
 abundant mercy, was conftituted a Mediator between 
 them, that, by offering a proper facrifice, to make 
 an atonement for iin, he might procure peace from 
 an offended Sovereign toward his rebellious fubjeds. 
 As we have materially faid before, this could not be 
 obtained, in the way of God's difpenfing, either with 
 the precept or the penalty, of his own holy law. 
 But, if fuch an invaluable blefiing as peace with 
 God is, might be had, it could only be through a 
 perfe£l fulfilment of obedience to the law's precept, 
 and a full execution of its penalty. Chrift did the 
 one, and endured the other. He magnified the law^ 
 and made it honourable. He endured the execution 
 of its dreadful curfe upon himfelf. Gal. iii. 13, 
 Chrifi hath redeemed, us from the curfe of the law, be- 
 ing made a curfe for us. In this way peace was 
 made, and is fecured for guilty rebels. Every flroke 
 that he received, every pain that he enduredj and 
 every drop of his blood that was fhed, had a voice 
 fpeaking peace to finners. '^he blood of f prink ling 
 fpeaketh better things than that of Abel, So that 
 your peace with God, believer, is through his beco- 
 ming a burnt-oflfering, to pacify your offended Sove- 
 reign and Judge. Being jufiifisd hyfaith^ you have 
 
 peacs 
 
icas provided for a Burnt-offering. 237 
 
 peace vxith God, through our Lord Jefus Chriji. That 
 God, whofe indignation you had every reafon to 
 
 • dread, is to you the God of peace, and may well be 
 the obje6l of your holy joy. Being jujlified by his 
 bloody you fijall he faved from wrath through him, -^ 
 And not only fo, but you alfojoy in Gody through our 
 Lord Jefus Chrijiy by whom you have now received 
 the atonement f Rom. v. 1.9. 11. We proceed, 
 
 III. To fpeak of the Lord's providing this Lamb 
 for a burnt-offering. 
 
 1. That God alone, and no other, could make this 
 
 proviiion. Such a method of delivering finners from 
 
 guilt and condemnation, and bringing them into a 
 
 •ftate of reconciliation with God, could originate, and 
 
 - be formed in the Divine Mind only. Accordingly, 
 
 ' God challenges it as his own contrivance. Prov. viii. 
 
 * 12. / Wifdom dwell with prudence ^ arid find out knoW" 
 ledge of witty inventions* As we have faid, it belong- 
 ed to God, to admit of a fubflitute, and to accept of 
 fatisfa£lion from another than finners themfelves. 
 And, confequently, if he was pleafed to admit of 
 another to aft for them, that fubflitute mufl be one 
 of his own choofing. For, if mankind could not 
 have known that God would or could allow one to 
 reprefent them at his bar, unlefs he had been gra- 
 cioufly pleafed to tell them that, much lefs could 
 they have been able to find one, whom God would 
 fuftain, or who was qualified for fuch an underta- 
 king. This, therefore, was God's own prerogative. 
 /, fays he, have found a ranfom ; and, upon the 
 ground of it, he is gracious, and faith, Deliver them 
 
 from going down to the pit. The whole myftery and 
 method of our reconciliation to God is of himfelf. 
 
 2 Cor. 
 
238 Chrijly the Lavih of God, 
 
 2 Cor. V. 18. All things are of God, who hath recon- 
 ciled us to him/elf by Jefus Chrijl. 
 
 2. That God hath provided this Lamb ia match - 
 lefs wifdom. This attribute is difplayed in all his 
 works. If we look around us, and behold^the works 
 of his hands in this lower world, we muft be obliged 
 to fay with the Pfalmifl, Lord, how matiifold are 
 thy works ! in wifdom hajl thou made them all, Pfal. 
 civ. 24. But in the providing of his own eternal 
 Son to expiate the fins of an ele£l world by the fa- 
 crifice of himfelf, we fee a difplay of the manifold 
 wifdom of God, That he is the only wife God, is 
 proclaimed by every part of the myftery of redemp- 
 tion, but efpecially in the election and appointment 
 of his 07ily begotten Son to the Mediatory office, 
 dould a created underftandin^ have conceived it 
 poflibk, that this glorious Perfon fbould alTume the 
 real nature of man, and, in that nature, become a 
 burnc-ofFering in man's ftead ? No ; if God had not 
 declared it to be both poffible and certain, {uch a 
 thought could never have entered into the heart of 
 man or angel. — His wifdom is manifefted in order- 
 'iag the fufFerings and death of Chrifl t-o his own glo- 
 ry. This is contrary to what corrupt (hallov/ rea- 
 fon would imagine. That God's Son fliould be 
 humbled in human nature, — that he ihould bleed 
 and die as a victim in the room of finners, — ivould 
 feem rather to be diftionourable and reproachful to 
 God, than glorifying to him. Only imagine what 
 the carnal idolatrous world would have faid, if A- 
 braham had been permitted to flay his fon. Would 
 they not have reckoned him an unnatural and cruel 
 father, and have reproached both him, and his God ? 
 Yet here we fee Jehovah giving his own Son, — the 
 
 Son 
 
ivas proi)idedfor a Burnt-offering » 239 
 
 Son of himfelf, — to be a burnt-offering, and, by this 
 affording a more illuftrious difplaj of all his glorious 
 perfe6lions, than is given by all his other works. 
 Hence faid Jefus himfelf, when about to perform the 
 hft ad of his meritorious mediation, in laying down 
 his life, Father i I ha*ve glorified thee upon the earth : 
 I have Jinijhed the work which thou gavejl me to do, 
 John XV li. 4. 
 
 3. That God's providing this Lamb was wholly 
 of his own grace. His love to perilhing men is the 
 original fountain of this wonderful difpenfation* 
 Herein is love, not that we loved God, but that he 
 loved us, andfent his Son to he the propitiation for our 
 Jinsy I John iv. 10. He could have no motive with- 
 out himfelf, to excite him to manifefl fuch amafing 
 good -will towards men. The natural condition of 
 ■ all the fons of Adam is the fame. There is nothing 
 more amiable or worthy about thofe, in whofe be- 
 half Chrift mediated, than about others who perifh. 
 It is an error that flrikes diredly againft the free- 
 dom and fovereignty of new covenant love, to al- 
 lege, that God purpofed the falvation of fome of 
 mankind, and appointed his Son to be a facrifice in 
 their ftead, becaufe he forefaw that they would not 
 be fo bad as others, but would diftinguifli themfelves 
 by their faith and holinefe. Such an opinion is ever- 
 five of the fcripture- doctrine about the univerfal cor- 
 ruption and mifery of mankind, and about the way 
 of recovery from it by the new covenant. For if 
 thefe, in whofe behalf Chrift fuffered and died, were 
 more difpofed and able to do good than others, and 
 if this moved God to take an effectual method to 
 fave them, then whence is it, that the Scriptures 
 uniformly reprefent the natural ftate of all men to 
 
 b6 
 
240 Chrljly the Lamh of God, 
 
 be a (late -of fpiritual impotency, wickednefs, and 
 .death,- and the way of recovery from that flate to be 
 wholly owing to mere free and fovereign mercy? 
 But let God be triie^ and every man a liar, who will 
 be fo bold as to contradid him. The Spirit of God 
 reprefents the people, w^ho obtain favour and peace 
 with God through the obedience and death of Chrifl-, 
 to be, in their natural ftate, equally involved under 
 guilt, and under the power of fm and the devil, 
 and, therefore, equally deferving everlafting punifh- 
 ment, as others. The laying of their help upon one 
 who IS mighty, was wholly of the grace of God. 
 And their falvation, from firft to laft, is altogether of 
 him, who is, therefore, emphatically called the God 
 of all grace, I Pet. v. lo. 
 
 4. That God provided this Lamb for his own 
 glory. Abraham doth not fay, God will provide us 
 a lamb ,• but he faith, God will provide himself a 
 Lamb, Though our redemption and falvation was a 
 fpecial end of Chrift's fubftitution into the room of 
 fmners, yet the glory of a Three-one God was the 
 principal end thereof. God had determined, of his 
 own free love, to fave a number of the human race 
 from the miferies of their fallen eftate. But fuch a 
 gracious purpofe could not be put into adlual execu- 
 tion, in a conliftency with the honour of his hoii- 
 nefs and juftice, unlels an adequate fatisfadion be 
 made for their tranfgreffions. Here, then, is a work 
 which God hath determined to accompliib. He 
 hath firmly refolved to manifefl his glory, in bring- 
 ing back a number of baniflied finners to the enjoy- 
 ment of his favour, and to exalt the children of 
 wrath to a flate of eternal felicity. But there is art 
 infurmountable bar in the way. Juftice infifts, that 
 
 aa 
 
"JO as provided for a Bur tit offering, 241 
 
 u,n atonement be made for their fin, for he viill hy 
 no Tmam dear the guilty. The finners themfelves 
 can make no fuch atonement. In vain would angels 
 propofe to be facritioed for them. They could no 
 more take away fin, than the blood of goats and 
 calves. What then ? Shall God's glorious defign 
 be fruftrated ? Shall the work of mercy to us, and 
 glory to himfelf, be impeded? Shall God's pur- 
 pofe to make his glory great in our falvation be laid 
 afide, iot VJ2iViX. oi a propitiation for Jin^ No; it is 
 impofiible. God will provide^ — God hath provided 
 MJMSELF a Lamb for a burnt -offering. Jefus Chrift 
 is called the Lamb of God^ not only, becaufe he was 
 chofen and appointed by him to his mediatory work, 
 but becaufe the fupreme end of that work was to 
 glorify all the perfedions of God. Hence the Fa- 
 ther addrefled the Mediator in thefe words, Thou 
 art my fervafity Ifrael, in ivhom I will be glori- 
 fiedf Ifa. xlix. 3. 
 
 5. That God provided this Lamb from eternity. 
 Chrift *3 becoming a propitiatory facrifice for the fins 
 of the people, is the fruit of an eternal purpofe. 
 Hence he is called the Lamb flain from the founda- 
 tion of the worlds Rev. xiii. 8. And, faith the 
 Apoftle Peter, Ye were redeemed with- the precious 
 blood of Chrijiy as of a lamb without blemifh and 
 luithout fpot ; who, verily, ivas fore- ordained before 
 the foundation of the world, iPet. i. 18, 19, 20. The 
 provifion of a Saviour for finners was made in the 
 divine council, before they had any adual exiftence. 
 God, whofe underftanding is infinite, forefaw the 
 ruined ftate into which all mankind would be brought 
 by the breach of the covenant of works. He was 
 pleafed to permit this to take place, but, blelled be 
 X his 
 
242 Chrijly the Lamh of God, 
 
 his glorious name ! he was alfo pleafed to forbid that 
 all fhould perifh for ever in that ftate. He made a 
 covenant with his chofen One, — his own eternal Son, 
 •—and fet him up from everlajiing, to be a Surety in 
 the room of iinful men. He confecrated him to be 
 a Prieft, X.ofinifh tranfgrejjion^ to make an end offin^ 
 and to make reconciliation for iniquity^ by the great 
 facrifice of himfelf So that although he did not ac- 
 tually appear till the end of the agesy yet he was cho- 
 fen and appointed to be a burnt-offering from ever- 
 lafting. And hence that rich grace, which reigns 
 in the whole of our falvation, is faid to be gi-uen us 
 in Chriji Jefus before the world began, a Tim. i. 9, 
 
 6. That God was making this provifion for fin- 
 ners in all the revelation of Chrift which was given, 
 previous to his being manifefted in the flefli. As 
 he was fet apart from eternity to be the Saviour of 
 the world, by becoming a facrifice and propitiation 
 for iin, it was neceflary that a revelation of him 
 fhould be made, fo foon as fin entered into the 
 world. And, accordingly, he was early made 
 known, as one who was to be a futferer, in having 
 his heel hruifed. Gen. iii. 15. God, at fundry times^ 
 and in diverfe manners, /pake about Chrift in time 
 paji unto the fathers. He fpake by various promiles, 
 prophecies, and types. By all thefe, he was reveal- 
 ing the only method of pardon and acceptance with 
 himfelf, through the Redeemer, who fhould come to 
 Zion. He thus exhibited the Lamb, which he had 
 provided for a burnt- offering, unto the church in paft 
 ages. He prefented to linners the facrifice of Chrift, 
 and required them to improve it, as the ground of 
 their faith and hope of falvation. Every facrifice, 
 that was offered agreeable to his will, pointed them 
 
 to 
 
luas provided for a Burnt- offering, 243 
 
 to the one offering of Jefus. However different the 
 a»edei in which he fpake to them, was from the 
 j)lain and clear manner, in which he fpeaks to us, 
 yet the fubftance of both is the fame. He was then, 
 as noiVi fetting forth Chrijl to he a propitiation^ 
 through foiith in his blood. The Lamb of Cod was 
 as reallj provided for finners who lived before 
 Chrift's time, as for thofe who have lived lince. 
 The gofpel was preached unto them as luell as unto 
 us, and the fubftance of it was juft this, l^hat God 
 had provided a Lamb for a burnt- offering, 
 
 7. That God made this proviiion in the aftual in- 
 carnation di our Lord Jefus Chrift, Before he could 
 be qualified for making an end of fin by tho facri* 
 fice of himfelf, be muft of neceflity have the human 
 nature united with his divine perfon. Without tlirsj 
 he could not have been humbled, nor could he havQ 
 bbeyed and died in the room of men. His incarnar 
 tion was, therefore, necelTary in order to his ofier- 
 ing himfelf without fpot unto God. He muft bp 
 made like unto his brethren, efpecially in having their 
 nature, that he might be a merciful and faithful high 
 priejly Heb. ii. 17. Accordingly, God, who called 
 him in righteoufnefs from eternity, alfo furnilhed him 
 with a human nature, in tbefulnefs of the time, and 
 fent him forth y made of a vooman. Hence he is Ijiid 
 to bring his firjl-begottcn into thi world, Heb. i. 6, 
 To the fame purpofe, Chrift is reprerented as fay- 
 ing^ when he cometh into the worlds Sacrifice and of 
 fering thou wouldeji not^ but a body hajl thou prepa- 
 red me, Heb. X. 5. All the typical facrifices were 
 unfatisfadlory, and abfolutely infufiicient to atone 
 for fin, and pacify an incenfed God ; but a body, 
 £^ys Chrift, 6q/l thou prepared me; as if he had faid, 
 X 2 «« Since 
 
344 Chtijl, the Lamh of God, 
 
 " Since thefe ceremonial offerings have been pro- 
 " ved, from the experience of many ages, to be to- 
 ** tally infufficient for taking away fin, thou haji 
 " prepared a body, — thou hall provided a human 
 ** nature,— ^or me, in which I may be a burnt-of- 
 " fering, for making real and proper atonement." 
 
 8. In fine, God is ftill providing this Lamb in the 
 gofpel and gofpel-ordinances. We need not fay, as 
 Jfaac did, Where is the Iamb for a burnt- offer ing ^ 
 We may rather, like Abraham, in ver. 14. call the 
 name of this place , jEHorAH-Jireh, The Lord will 
 provide : and we may fay to this day. In the mount 
 of the Lord it Jhall he feen. Did Abraham, on a 
 mountain in the land of Moriah, fee the care and 
 goodnefs of God, in providing the ram cattght in a 
 thicket, for a facrifice in the ftead of Ifaac? We, on 
 the mount Zion, have accefs to behold a more glo- 
 rious difplay of his infinite love and goodnefs, in not 
 fparing his own Son, hut delivering him up for us all. 
 The Lamb, which God provided to be a burnt- offering 
 for us, is fet before us in word and facrament ; and 
 the Lord, is addreiTmg us all in. the words of John» 
 Behold the Lamh of Cod, which tahth aivay the Jin 
 of the u-orld! 
 
 A few inferencas fliall conclude this difcourfe, 
 I. We may lesrn, that as God is merciful, he i& 
 alfo juft. He was inclined ^nd determined to extend 
 unmerited mercy to a number of the human race. 
 But this could not be done, uniefs the punifliment 
 due on account of fin be fully executed. Tiie ne- 
 ceffary language of jullice is, IVithout ftjedding of 
 blood is no remijjton. God's covenant of grace, was 
 a covenant by Jacrifcf. When it: was purpoftd 
 
 • t^ 
 
was provided for a Burnt'offering. 245 
 
 to fhew mercy unto finners, it was no lefs firmly fe- 
 cured, that juftice fhould take place in the punifh- 
 ment of fin upon a Surety in their room. Chrift 
 muft be a propitiation, — to declare God's righteouf- 
 ncfsy-^that be might be juji, and the jujiijier of him 
 ivbicb believeth in Jefus^ Rom. iii. 25, 26. 
 
 2. Learn, that all the people of God, as well as 
 others, were, by nature, in a vaflly deplorable and 
 dangerous ftate. They were equally guilty with 
 the reft of mankind, and, therefore, the children of 
 wrath, e'ven as others, Ifaac was not in fuch dan- 
 ger, when the deadly knife was ready to be plunged 
 into his heart. Had yoa been ftanding near, and 
 beholding that ftrange fight, would you not have 
 reckoned him as good as dead ? But our natural 
 condition is, in all refpe£te, infinitely more dreadful 
 and dangerous. liaac was an inofl^enfive, and, very 
 probably, a godly youth, even at this early period 
 of his life. He had deferved no fuch death at the 
 hand of his own father. There might, therefore, 
 be fome reafon to hope, that Providence would in- 
 rerpofe, and free him from his deftrucJ:ion. But we 
 are guilty of the moft daring rebellion againft God. 
 We are enemies to him in our minds by wicked works. 
 The carnal mind is, not only inimical, but emntty 
 againfl God, How often have we infulted him by 
 our wicked thoughts, words, and adions ? He hath, 
 confequently, revealed his^ wrath againfl all ungodli^ 
 nefs and unrig bteovfnefs of men. We are laid under 
 his curfe, and expofed unto the dreadful effects of his 
 indignation. The fword of vindi£Uve juftice is lift- 
 ed high, ready to be brought down with a moft ef- 
 fe£hial and deadly ftroke. Who knows the power of 
 God's anger ? according to his fear, fo is his wraths 
 X 3 We 
 
24<5 Chriji, the Lamh of God, 
 
 We are neither able to refift him, nor to {hiin him^ 
 nor to appeafe him. Such is the deplorable eftate 
 which all were in, when the Lord mercifully inter- 
 pofed, and faid, Deliver from going dowfi to the pity 
 for I have found a ranfom, 
 
 3. Learn, that the deliverance of men from a ftate 
 of fin and wrath is wholly of God, to the praife of 
 the glory of his grace* Jehovah provided a Lamh 
 
 for a hurnt'OJfering^ and that Lamb was no other 
 than bis own incarnate Son, who gave hijnjelffor us^ 
 an offering and a facrifce to God. for afweet fmelling 
 favour, Eph. v. 2. As our falvation is from ths 
 free love of God, as the rich fountain of it, fo it is 
 on account of the obedience and death of God in 
 our nature, as the meritorious ground of it. By 
 this method of falvation,- all boafting and- gloriai- 
 tion in ourfelves is for ever excluded* Read Rom, 
 iii. 24,' — 27. 
 
 4. Hence fee, how you are to approach unto 
 God, fo as to have acceptance before him, and 
 communion with him, in his ordinances to-day. It 
 is a ferious quelHon, Wherewith Jhall I come before 
 the Lord, and bow my f elf before the high God? How 
 iball I, who am a guilty, and a j.uftly condemned 
 linner by nature, draw near to an infinitely holy and 
 juft God, — a God whom I have fo often offended, 
 and, therefore, have incurred his highefl difpleafure ? 
 The Pfalmill dire£ts you, in anfwer to fuch an in- 
 quiry, Pfal. xcvi. 8. Bring an offering, and come 
 into his courts. But you may ftill afk, What offer- 
 ing fiiall I bring ? Would the Lord be pleafed with 
 ten thoufands of rams, or thoufands of rivers of oil, if 
 I had fuch things to give ? No •, " thefe are not the 
 offerings which God hath provided, or with which 
 
 he 
 
zvas provided for a Burnt-offerifig* 5^4:7 
 
 he can be pleafed. Biithe hath provided for himjelf 
 a burnt-offerings Jefus Chrift, our paffover, was 
 facrificed for us, and with this Jacrifice God is well 
 pleafed. This he prefents ta you in the gofpel, and 
 warrants you to receive and reft upon it by faith, 
 as the ground of your peace and acceptance with 
 him. This offering you muft bring to him, in all 
 your deaUngs with him, faying. Behold, God our 
 Jhitldy arid look upon- the face of thine anointed. 
 
 Let every gofpel-hearer ftudy to be concerned 
 about his fin, as a crime committed againft God,— 
 a crime which, if not atoned for, muft be. punifhed 
 with the moft tremendous fe verity. Who knoweth 
 the power of God's wrath F On account of fin, a 
 fire is kindled in his anger, which fhall hurti unto the 
 hwefl. hell, — Confider that you can make no atones 
 ment to God for your offences againft him.. None 
 of your fervices and fufferings can give the leaft fa- 
 tisfaction for fin.. Though you were burnt to afhes, 
 yet thefe afties would continue under the curfe.-— 
 Be thankful, that God hath provided a burnt-offer^ 
 ing. The Lamb of God was fain in the room and 
 ftead of guilty men. He died for the ungodly.. His 
 death, which 13 Ihewed forth in the Sacrament of the 
 Supper, was the death of a facrifice. And, confi- 
 dering the infinite dignity of his perfon, the facrifice 
 v/as of infinite worth and value. — Here is ground 
 for every guilty finner to reft upon. Here you will 
 meet with a reconciled God, whofe anger is turned 
 away; and here you will find folid peace with your 
 own confciences. — Let none defpair of falvation from 
 fin and wrath, feeing God hath provided fuch a Lamb 
 for a burnt-offering. The greateft finner fiiall find 
 mercy, in turning his eyes to our great New Tefta- 
 
 ment 
 
a4S Chriji, the Lamb of God, l^c. 
 
 ment High Prieft and Sacrifice. Though his guilt 
 had as loud a cry for vengeance as that of Sodom 
 and Gomorrah, yet by faith in this atoning lacrifice, 
 it ihall be pardoned, and God will fay to his foul, / 
 am pacified toward thee for ail that thou haji done. 
 
 Let the Lord's peopley©;/ i?i God through our Lord 
 ye/us Chrijii by ivhorn they have now received the 
 atone?nent, Blefs the Lord, th^t the worthy Lamb 
 was made a burnt-offerings that you might efcape 
 the vengeance which your fins deferred. Did Je- 
 hovah *s wrathful hand lie fo heavy upon the Sure- 
 ty, as to prefs him down to the dufi of death, then 
 he will never lay a vindiftive hand upon you, nor 
 do any evil thing unto you. — Truft in your recon- 
 ciTed God and Father, for providing for you all that 
 pertains to life and godlinefs. Did he not f pare even 
 his own Son, but delivered him up for you all, how 
 Jhall he not with him alfo ft eely give you all things .9 
 
 Truft in him for all necefTary grace to fit you for 
 
 the foleran fervice of fhewing forth the Lord's death 
 till he come. You may find much awanting on your 
 part. Let all your wants He upon him. His name 
 and his memorial ftill is, jEHOVAH-y/r^y&y the L^d 
 "will provide^ 
 
 SER. 
 
The Abufers of Religious Privileges y is'c* 249 
 
 SERMON X. 
 
 THE ABUSERS OF RELIGIOUS PRIVILEGES ARE 
 IN DANGER OF A FEARFUL DOOM *. 
 
 Matth. xi. 23. 
 
 ^fiJ thouy Capernaum^ which art exalted unto hea- 
 ven, Jhalt be brought down to hell. 
 
 IT is a precious privilege to enjoy the gofpel of 
 Chrift. It difcovers an infallible method of ob- 
 taining deliverance from impending rnin, and the 
 pofleffion of eternal happinefs. It opens up a way 
 IB which thefe, who are naturally upon the brink 
 of the pit, may reach eternal glory. Every perfon, 
 therefore, who values his foul, who has been con- 
 vinced of his natural mrfery, and who has any pro- 
 i>er deiires aft-er happinefs, mud prize the gofpel, as 
 a joyful found* It is to be lamented, however, that 
 it hath had, and ftill has bad entertainment from 
 many. They defpife the things ivhich belong to their 
 peaccy and though, by means of the gofpel, they 
 are brought to the very gate of heaven, and have it 
 caft open before them, yet they refiife to enter in. 
 They prefer death to life^ and the curfe to the hlef 
 jing. And, if mercy prevent not, they fliall have 
 
 their 
 * This Sermor. was preached on a Humiliation-dav. 
 
250 The Ahufers of Religious Prin>iieges 
 
 their choice. For, the mere enjoyment of Chriflian 
 privileges is fo far from infuring falvaiion, that, if 
 thefe privileges are milimproved, they are forerun- 
 ners of uncommon ruin, according to this text. 
 
 In the preceding part of this chapter, after fome 
 dlfcourfe that Chrift had about John the baptift, we 
 find him charafterifing that generation, to which he 
 and his fervant John preached the gofpel. In verfe 
 16th, he defcribes them in a (ingular manner, as a 
 very foolilh and wicked fet of men. Wbereunto 
 Jhall I liken this generation ? Though he could have 
 no difRculty in finding a juft fimilitude to which he 
 might compare them, yet he fpeaks as one at a lofs. 
 It intimates their uncommon folly, unbelief, and 
 impenitence. No generation ever enjoyed greater 
 privileges, for no preachers were greater than Chrift 
 and John the baptift, whom they had among them. 
 Notwithftanding of this, no generation was ever 
 more gofpel-proof. He compares them to children^ 
 trifling and diverting the mfelves in the fnarhet places y 
 and faying to one another, We have piped unto youi 
 and ye have not danced; we ha'Ve mourned unto yoUf 
 and ye have not lamented* Tiie parable raay teach 
 us the various methods which God ufeth to bring 
 linners to thoughtfalriefs about fin and falvation. 
 He pipeth to them, — he fpeaks pleafantly and com- 
 fortably to them, in the gracious proclamations and 
 promifes of the gofpel. But they have no delight 
 in thefe. They are not attrafled by them, nor con- 
 cerned about them. He mourns unto them, in all 
 that is faid about the evil and danger of fin, in the 
 precepts and threatenings of his word. But tliey 
 continue to love fin, and to pra^life it. They hold 
 fcift deceit^ and refufe to return. Thus the charader 
 
 of 
 
are in Danger of a fearful Doom, 25 1 
 
 of that generation was made up of unbelief and im- 
 penitence. And it is, by no means, difficult to per- 
 ceive a great coincidence between their character 
 and that of the generation to which we belong. 
 
 In the context, we find Chrift upbraiding and re- 
 buking fome particular cities for their great guilt, in 
 rejeding him, and pronouncing a very awful doom 
 which they had brought upon themfelves. The 
 cities here mentioned are Chora%in, Bethfaida, and 
 Capernaum. They were upon the borders of the 
 lea of Galilee, and were much frequented by Chrift, 
 during the time of his public miniftry. They had 
 accefs to hear many a precious fermon, and to fee 
 many a glorious miracle. It is faid, in ver. 20. that 
 moji of his mighty works were done in thefe cities* 
 Yet all thefe proved to be in vain, as to the greater 
 part of their inhabitants. They continued to defpife 
 and rejed Chrift, refufed to believe his report about 
 himfelf, as the anointed Saviour who fliould come 
 into the world, and fo counted themfelves unworthy 
 
 of eternal life. Their fin was aggravated from 
 
 the exercife of God's fovereignty in conferring pri- 
 vileges upon them, which he had denied to others. 
 Hence our Lord faid to them, If the mighty works 
 ivhich were done in you, had beeri done in Tyre a^d 
 Sidoriy they would have repented long ago in fackcloth 
 and aJJjes. Thefe words do not mean, that any of 
 mankind are more naturally difpofed to repent, and 
 believe the gofpel, or to receive Chrift Jefus the 
 Lord, than others. The carnal mind m all is enmity 
 againfl God : it is not fuhjed to the law of God, nei» 
 ther indeed can be. Nor do they mean, that the 
 R«jdeemer's grace was infufticient or unable to bring 
 <he inhabitants of Choraz.in and Bethiaida to believe 
 
 on 
 
2 $2 TJ^e Abufers of Religious Privileges 
 
 on kirn. - For he has an arm that is full of powert 
 and he is able to fubdue even all things unto himfelf 
 But the words of our Lord intimate, that perfons, 
 who are not prejudiced againft the gofpel, are more 
 ordinarily and readily wrought upon by it, when 
 they are favoured with the enjoyment of it, than 
 thofe who have imbibed prejudices againft it, or who 
 have been for a time hardened under it. The inha- 
 bitants of thefe cities, being Jews, were prejudiced 
 againft Chrift, and therefore rejefled his teftimony ; 
 whereas the people of Tyre and Sidon, not having 
 enjoyed Chrift 's miniftry, had no fuch prejudice 
 againft him. It is a common cafe, for a people, who 
 have enjoyed gracious privileges, and who have con- 
 tinued fpiritually barren and* unfruitful under them, 
 to be more backward to be convinced of fin and 
 excited to duty, than thefe who never enjoyed fo 
 many warnings. Jeremiah, and other prophets, con- 
 tinued for a long time to prefs the Jews to repent- 
 ance, with fnjall efted *, but Jonah had not long 
 warned the blind Ninevites of their threatened over- 
 throw, before they were all clad infackcloth. Thus 
 our Lord argues againft thefe cities ; Woe 2into thee^ 
 Chora%i?i ; woe unto thee, Bethfaida^for if the mighty 
 works which were done in you^ had been done in Tyre 
 and Sidon ^ they would have repented long ago infack- 
 cloth and aJJjes. 
 
 In verfe 2 2d he pronounces their aggravated doom. 
 But I fay unto you, that itjhall be more tolerable for 
 Tyre and Sidon at the day of judgment than for you. 
 The inhabitants of Tyre and Sidon would, no doubt, 
 perifti in their iniquities, but the people of Chorazin 
 and Bethfaida were greater finners than they. Thefe 
 laft knew their Lord's willy and did it not^ and, there- 
 fore, 
 
are in Danger of a fearful Doom, 253 
 
 fore, they (hould ^f- beaten with many flripes : where- 
 as the former would not have the guilt of defpifiiig 
 the gofpel, and of rejeding the Redeemer, chargeable 
 upon them. 
 
 In the words of our text we have an awful fen- 
 tence pronounced againft Capernaum, u^nd t/jou, 
 Capernaum, which art exalted into heaven, flmlt be 
 brought down to hell. This was a place where Chriil: 
 ordinarily dwelt. We read in Matth.iv. 13. that 
 kavijig Nazareth, he came and dwelt in Capernaum^ 
 which is upon the fea-coaji, in the borders of Zabulon 
 -find Nephtalim. Aq^d, coming there, the gofpel of 
 falvation came there. Being the Sim of right eoufnefsy 
 he diffnfed light in that place, which had been in 
 great darknefs. His heavenly dodrine dropped as 
 the rain, and diftilled as the dew. He not only 
 fpake to their ears, but he performed fueh miracles 
 in their fight, as' proved him to be divine. Thus 
 was Capernaum fingularly favoured, in comparifon 
 of many other parts of the world. She was lifted 
 up to heaven, in enjoying the prefence and minillry 
 of the Lord of heaven and earth. She had the way 
 to heaven laid open before her, and fo had an ad- 
 vantage that Sodom and Gomorrah never enjoyed. 
 But, you may obferve her doom foretold, on ac- 
 count of abuiing her privileges. Thou fudt be brought 
 down to hell, Capernaum refufed Chrift's counfel, 
 and would have none of hii reproof. She perfifted 
 in unbelief and impenitence, in defiance of all that 
 he faid and did, and, therefore, her judgment lingered 
 not, and her damnation f umbered not. Thofe very 
 lips, which formerly preached peace to this city, 
 now proclaim the ruin thereof. It would, by no 
 menns, fcreen thefe linners from deftruction, that 
 Y they 
 
254 ^>^^ Abufers of Religious Privileges 
 
 ihey had the Saviour among them, feeing they re- 
 fufed to improve him in that charader. The Re- 
 deemer, whom unbelievers ftill continue to defpife, 
 pronounces the fame doom againft them. Afid thou, 
 Capernaum, which art exalted into heaven, Jlmlt be 
 brought down to hell, 
 
 Thefe words teach us, That certain deJlruBion 
 awaits thofe who mijtmprove the precious privilege of 
 a gof pel- dif pen/at ion. The text is not to be viewed as 
 referring to Capernaum only. This city is rather 
 to be conlidered as an awful beacon fet up to warn 
 every other city and town, and every people and 
 perfon, in all fucceeding ages, againft the fin of defpi- 
 {ing the gofpel, and rejeding the Saviour, who is ex- 
 hibited by it. All who enjoy the gofpel in its pvi- 
 jity are, like Capernaum, exalted unto heaven. And, 
 if they are found defpiiing and mifimproving that 
 light, the threatening here points as diredly againft 
 them, as it did againft this city. Thou fiall be 
 
 brought down to hell. In difcourling upon this 
 
 fubjeil, we may, 
 
 I. Speak of that privilege enjoyed by a people, 
 in refpeft of which, they are faid to be 
 exalted unto heaven ; 
 
 II. Show how they may be faid to be cttalied 
 
 unto heaven, by enjoying that privilege 5 
 
 III, Confider the import of the threatening 
 
 againft thefe who milimprove or abufe 
 that privilege ; and then add a few infe- 
 rences for improvement. We are, 
 
 1. To fpcak of that privilege enjoyed by a people, 
 in refpe£t of which, they are faid to be exalted unto 
 
 he avert, 
 
are in Danger of afearfid Doom, 255 
 
 heavin. There is no church or people prefently up- 
 on the earth, who enjoy precifely the fame privilege 
 ti'iat Capernaum did, in having the Redeemer's bo- 
 dily prefence among them. It is long fince he af~ 
 c ended up on highy and the heavens mtiji receive him 
 till the time of the rejlitution of all things. Yet ftili 
 a people, who enjoy the gofpel-difpenfation, are con- 
 iidered, in God's view, as exalted U7ito heaven. And 
 this privilege includes in it thefe things following. 
 
 I. It includes the enjoyment of tlie written word. 
 Perfons who have Bibles are exalted unto heaven. 
 Hence it is reprefented as the diftinguilliliig privilege 
 of Ifrael, that they had a divine revelation, which 
 was, in the fovereignty of God, withheld from other 
 nations. Pfal.cxlvii. 19. He Jhewed his word unto 
 yacoh, his Jiatutes and his judgments unto Ifrad i he 
 hath not dealt fo with any nation : And as for his 
 judgments they have ?iot known them. The Scriptures 
 of truth were completed, and all that God defigned 
 them to contain was embodied in them, not many 
 years after our Lord's afcenfion. They were intend- 
 ed and appointed by their glorious Author, to fupply 
 the place of thefe extraordinary revelations, which, 
 from time to time, were made by prophets and apo- 
 ftles. We are not now to expect any new revelation of 
 the mind and will of God. The Scriptures of truth 
 contain all thofe doctrines and duties which are con- 
 nected with falvation. All Scripture is given hy in 
 fpiration of Gody and is profitable for docirine^for re- 
 P^^'if'.f^^ ccrreciion, and infiruSiion in right eoufnefs ; 
 that the man of God may be perfcci, thoroughly fur- 
 nijhed unto all good works. And faith the apoftle 
 concerning Timothy, 2Tim.iii. 13. Fro7n a child 
 thou haji known the holy Scriptures, which are able 
 Y 2 ^ tc 
 
2^6 ^he Abufcrs of Religious Privileges 
 
 to make thee wife unto fahation, through faith which 
 is in Chrijl Jefus. Mufi not a perfon or people wlio 
 enjoy Chcfe be exalted unto heaven^ feeing that heaven 
 itfeJt is contained in them. They point out the way 
 to it, and they hold it forth and fecure it, in the 
 great and precious promifes, which are contained in 
 ihem. John v. 39. Search the Scriptures, faid Jcfiis, 
 for in them ye think ye hai)e eternal life ; and they are 
 they which tejiify of me. 
 
 Now the Eibie is an article, that hath been long, 
 r.nd ftill is, in great plenty among us. This is fuch 
 a vaft mercy, that we cannot be fufficiently thankful 
 for it. In many parts of the world, it is not known 
 that there is fuch a book ; and, even in fome nations 
 of Europe, the people durfl not be known to look 
 upon it in their own language, other wife the fevereft 
 penalties have been infli(fled. It has, however, been 
 our privilege, for a long time, to enjoy with free- 
 dom that fountain of divine light and truth, and di- 
 reftory in the way of falvation. And the Lord, in 
 the courfe of his providence, has opened a way for 
 mens having it at fuch an eafy rate, that he muft be 
 a poor perfon indeed, who has not a Bible. — By pof- 
 ieffing it, you arc exalted unto heaven. By it Chrift 
 comes into your families, and into your clofets. In 
 it he inftrufts you in the myfteries of the kingdom 
 of heaven. Thtfe things, which have been hid, even 
 in point of external revelation, from many wife and 
 prudent men of the world, are revealed unto you. 
 He is fpeaking over to you the fubflancc of what he 
 faid by his Spirit in the prophets to the Old Tefla- 
 ment church, and what he liaid in his own i)erfon, 
 and by his apoflles, in the beginning of the New Tefla- 
 ment difpenfation : for v;hat was zvrittcn aforetime was 
 
 written 
 
are in hanger of a fearful Doom. iy^' 
 
 %uritten for our learning, that it'^, through patience 
 and comfort of the Scriptures. ?mght have hope. He 
 is addieffing himfelf to your confciences, in all the 
 warnings, reproofs, and threatenings, contained in 
 his word. He is demanding the conftnt of your 
 hearts to ail the calls, invitations, and offers, which 
 he makes therein. He is commending himfelf to- 
 your love and efteem, in all the account that is given 
 of the glory of his perfon, and of the fuitablenefs and 
 fufhciency of his character, as a Saviour. He is tell- 
 ing you that he is the only way to heaven, and that 
 every perfon, who comes to God through him, fliall 
 be gracioufly accepted, John xiv. 6. and vi. 37. So 
 that, in having the Bible, your are exalted unto hca- 
 'uen, as to privilege ; and, although you had no other 
 mean of grace, that of itfelf, if milimproved, will 
 leave you altogether inexcufable, 
 
 2. The privilege, in refped of which a people arc 
 faid to be exalted unto heaven, includes in it the en- 
 joyment of a pure and faithful gofpel miniftry. This 
 the inhabitants of Capernaum were favoured with, 
 iii having the great Apofile of our prcfcjjion reliding 
 among them. He was not idle, but employed in 
 preaching righteoufnefs in their congregations. Matth. 
 iv. 13, 17. Jefui came and dwelt in Capernaum •, — . 
 and from that time he began to preach, and to fay.- 
 Repent ; for the hlngdom of he ween is at hand. Next 
 to the enjoyment of the written word, that of having 
 a pure and honeft gofpel minifiry, is a bleliing of the 
 firi\ magnitude. The Scriptures, though they are a 
 perfe6t rule of faith and manners, were never delicru^ 
 ed to exclude or fuperfede the neceffity of preaching 
 the gofpel. It is neceflary that there lliDuld be fomc 
 ia the church in ^stry ag?, wliofe office it is to ex- 
 Y 3 t)hin, 
 
258 The Abu fen of ReUgious Privileges 
 
 plain, open up, and enforce the do6\rines ?.nd duties 
 laid down in the word of truth. For this end, the 
 King and Head of the Church hath appointed the of- 
 fice of the miniftry to continue in all generations. 
 The public teaching of the natiofu fhall be maintained 
 to the end of the world, becaufe Chrifl is with the 
 teachers. He hath exprefslj declared, that the preach- 
 ing of the gofpel is as neceifary, in its own place, for 
 carrying on the work of grace, as the written word 
 is, Matth. xxviii. 19, 20. Eph. iv. 11, 12. 
 
 No land, that we know of, has been more emi- 
 nently favoured with this privilege than our native 
 land. Amidft all attempts to corrupt and expunge 
 the pure gofpel of Chrift, there have always been 
 fome faithful minifters, who both knew and valued 
 it, and fet themfelves for the defence of it. In the 
 midft of prevailing ignorance, error, and fpiritual 
 tyranny, they have been honoured to be ftedfaft in 
 maintaining the dodtrines of free grace, zealous for 
 the prerogatives of Chrirft, and watchful over the 
 lights of his people. By their means, the knowledge 
 of the truth has been tranfraitted from generation to 
 generation. Thus we, in the prefent age, enjoy the- 
 preaching cf the gofpel in its purity. This privilege 
 exalts a people to heaven, not only in comparifon of 
 thefe benighted nations, who are without divine re- 
 velation, but alfo in comparifon of others, who en- 
 joy little more than the name of a miniftry, and ths 
 name 'of the gofpel. In how many places are the 
 moft damnable herolies taught under that name? 
 There is to be found a gofpel, that exhibits a Chrijif 
 •who is only an exalted creature, and not the true 
 God. There is a gofpel, that denies a real and pro- 
 per atonement for fm. There is a gofpel^ that de- 
 nies 
 
are in Danger of a fearful Boom, 259 
 
 nies a free juftification through imputed rlghteouf- 
 nefs. Thefe, and other wretched errors, are often 
 taught, under the name of the gofpel of Chrift, al- 
 though the Scriptures affure us, that they belong to 
 another gofpel. How can perfons, who fit under 
 fuch a miniftry, and imbibe fuch principles, know- 
 any thing of the true myftery cf falvation through a 
 divine, incarnate, and atoning Redeemer ? 
 
 Highly favoured, in comparifon of thefe, is that 
 people, whofe minifters make confcience of deliver- 
 ing the doftrines of the gofpel, as they are purely 
 and plainly taught in the word of the living God> 
 They have matters of faith and practice taught and 
 enjoined upon them from the divine law and tejii^. 
 mony^ according to which icord^ if men fpeak not, 
 there is no light in them. Is it not a privilege, to b© 
 under the care of fuch fpiritual fathers, as adminifler 
 wholefome food to their children, in comparifon of 
 being under thofe, who are fo unnatural and cruel, 
 as to give ajione inftead of bread, a fcorpion inftead 
 of an egg, aferpent inftead of afifi^ or poifon inftead 
 of medicine ? — Add to this, that a people, wh* are 
 under a pure gofpel-miniftry, are in the ordinary 
 way of falvation. It is the preaching of the truth as 
 it is in ye/us only, that can be expedled to be the 
 means of his dealing with fouls. For this end he 
 comes along with his fervants whom he employs in 
 his work, and the people have him fpeaking by 
 them, whether they hear him in the exercife of faith, 
 or not, Luke x. 16. He that heareth you, hearet/j 
 me; and he that dejpifeth yo-u^ defpifeth mc. So that 
 thofe who enjoy a pure and faithful gofpel-miniftry 
 may, with great propriety, be faid to be e^^alted u?it^ 
 bca'ueiu 
 
 a. This 
 
2.6o The Ahufers of Religious Privileges 
 
 3. This privilege includes in it the enjoyment of 
 the feals of the New Covenant in their purity. The 
 Lord hath not only appointed the covenant of grace 
 to be exhibited doftrinally in the preaching of the 
 word, but he hath alfo appointed feals to that cove- 
 nant. Thefe he hath inftituted to be (landing ordi- 
 nances in the church, and to be difpenfed unto thofe^. 
 who give charitable evidence of their having taken 
 hold of his covenant. He hath commanded his fer- 
 vants to hapti%e, as well as to teach all nations, and 
 hath promifed his prefence in doing fo unto the end 
 afthe world. The Sacrament of our Lord's Supper 
 is an ordinance received of the Lord, and is exprefsly 
 appointed to be maintained in the church, in com- 
 memoraticn of his death, till he come. A people, 
 enjoying a regular difpenfation of thefe ordinances, 
 in their fcriptural purity, is highly favoured, — even 
 exalted unto heaven. 
 
 When we fpeak of difpeniing thefe ordinances in 
 purity, we mean, their being difpenft^d, according. 
 to Chrilt's appointment, without any of the inven- 
 tions of men, and, alfo, their being difpenfed to per- 
 fons who have, at leaft, the external fcriptural ma.ks 
 ©f the Lord's people. He muft be very unacquaint- 
 ed with the hiftory of the church, who doih not 
 know that many have dared to add a number of 
 their own inventions to God's ordinances. In many 
 churches they are difpenfed wiih a variety of fuper- 
 ftitious and idolatrous ceremonies. Men, in endea- 
 vouring to reiine and adorn the ordinances of Chrift, 
 have, in a gieat meafure, deltroved iliem altogether.. 
 Tlie fimpiicit_y of them has given offence, and, ra- 
 ther than keep them fimple and entire, as Chriil left 
 
 them* 
 
are in Danger of a fearful Doojn, 261 
 
 them, thej have moulded them in human forms, 
 and corrupted them with their own devices. 
 
 But, befides the deviation from the fcriptural man- 
 ner of diipenfing ibefe ordinances, they have been 
 fadlj abufed, by being difpenfed ta perfons whofe 
 chara<flers betrayed them to be fuch as have no in- 
 tereft in God's covenant. Nothing is plainer, than 
 that Chrift defigned thefe ordinances to be difpenfed 
 to perfons making a creditable profelTion of the 
 faith, and having a converfation becoming the gof; 
 pel. Yet it is lamentably true, that the erroneous 
 and profane, and men of no religion, who laugh at 
 the whole of divine revelation, have been, when 
 certain occafions required, admitted to partake of the 
 facraments. Is there not grofs abfurdity, as well as 
 grievous iin in this ? To admit a perfon to the feal 
 of a covenant, who, perhaps, makes fport of all the 
 doflrine about that covenant ; and whofe principles 
 and pra6lice prove him to be any enemy to God 
 and religion ; — it mufl: require more ingenuity than 
 we can or wifh to pretend, to prove it free of ab- 
 furdity. And it mud be a grievous fin againft Him 
 who hath faid, Give not that which is holy unto dogs ; 
 for what communion hath light with darhiefsy or Chriji 
 with BdiaU 
 
 It is, however, a mercy, that the feals of the co- 
 venant are yet difpenfed with a confiderable mea- 
 fure of fcriptural purity \ while there are Hill fome 
 who make confcience of feparating betvi'een the pre* 
 cious and the vile, and of putting difference between 
 the clean and the unclean. This muft be a great pri- 
 vilege conferred on that people favoured with it. 
 Perfons who partake of thefe ordinances in the ex- 
 crcife of faith, get all the bleffings of the covenant 
 
 of 
 
262 The Ahujers of Religious Privileges 
 
 of grace fealed over to them. To give inftance in 
 the Sacrament of the Supper only, Chrift fays, con- 
 cerning the facramental cup, This cup is the new tej- 
 tament in my blood. It is ai if he had faid, *' Take 
 " this cup as a pledge of the conlirmation of the 
 " new teilament, or covenant of grace, by my blood." 
 In this ordinance, God the Father declares his fatif- 
 faflion with Chrifl: ; and that all worthy partakers 
 ihall alTuredly be brought to the full enjoyment of 
 all the bleffings promifed. Chrifl declares, on his 
 part, that all that he hath purchafed with his blood 
 fhall be beflowed upon his people ; and, as a pledge 
 of this, he puts vifible fymbols of his body and blood 
 into their hands. The believer, on his part, declares 
 his final divorce from the law as a covenant of works, 
 and his hearty approbation and acceptance of the 
 new covenant. So that, in this ordinance, God and 
 his people come under mutual promifes and engage- 
 ments to one another. Thus, communion is main- 
 tained between them. And nothing can be liker 
 heaven than communion with God upon the earth. 
 Is not the people then, who enjoy thefe ordinances, 
 juflly faid to be exalted unto heaven ? 
 
 4. This privilege includes in it the enjoyment of 
 the ordinance of fcriptural difcipline. This is, in- 
 deed, an inftitution defpifed by many ; and, per- 
 haps, little regarded and valued by thofe who enjoy 
 it. It has, principally, to do with the faults, offen- 
 ces, and corruptions of men ; and hence, there is no 
 reafon to wonder that it is in difrepute. This will 
 ever be the cafe in a time when religion is very 
 low. But it is an ordinance of as much importance, 
 in its own place, as the other ordinances of dodlrine 
 and worfhip are. Yea, it is appointed by the glori- 
 ous 
 
are in Danger of a fearful Doom, 263 
 
 OU3 King and Head of the Church, to be a guard, as 
 it were, to the other ordinances of his inlHtution, 
 Only reflect, for a monient, upon the caufes of that 
 lamentable corruption and abufe of ordinances which 
 we have taken notice of, and you will find, that the 
 relaxation of the difcipline of Chrift's houfe has been 
 one of the chief. Would fo many pulpits have been 
 filled with erroneous teachers, if that diredion of 
 Chrift, by his apoftle, had been attended to j A man 
 that is an heritic, after the firfl and fecond admoni' 
 tion, reject ? Would the Lord's table be planted with 
 loofe, profane, and unclean perfons, if that command 
 were obeyed ; "juithdraiv from every brother that walk' 
 eth diforderly ,• or that, Tut away from among you the 
 wicked perjon ? Surely not. The difcipline of the 
 church is like a hedge planted about a garden, 
 which, when it is broken down, gives admiflion to 
 thieves and ravenous creatures to enter in and de- 
 vour it. 
 
 It mult, therefore, be one of the great privileges 
 of a people to have it maintained, in its due and 
 proper exercife, among them. It is a mean of pre- 
 venting their minds from being poifoned by the 
 introdudlion of falfe teachers. By it their Chri- 
 flian privileges are preierved pure and entire un- 
 to them. And when, through weaknefs and temp- 
 tation, they fall to the difhonour of God and their 
 profeffion, and to the offending of fellow Chriftians, 
 it is an intiituted mean for their recovery. They 
 are bound by the authority of the King of Zion to 
 fubniit, wiih humility and reverence, to that difcip- 
 line, which he hath appointed to be exercifed towards 
 them. Heb.xiii. 17. Ohey them that have the rule 
 
 over 
 
264 ^^s Ah lifers of Religious Privileges 
 
 over you, and fuhmit your/elves : for they ivatchfor 
 your fouls, as they that ?mijl give account. 
 
 5. We Ihall only add, that this privilege, in refpefl 
 of which a people nnay be faid to be exalted unto 
 heaven, includes in it the prefervation and peaceable 
 enjoyment of all thefe ordinances. It is not owing 
 to want of malice in enemies, that we have not been 
 altogether deprived of our Chriftian privileges long 
 before this time. Hell from beneath has been mo- 
 ved, the kings of the earth and the rulers have taken 
 counfel together, and ungodly men in facred offices, 
 have, in different ages, joined in a dreadful confede- 
 racy to overthrow the fcriptural faith of Chriftians. 
 Our own land has been as remarkable as fome others 
 for attempts of this kind. Yet that God, who 
 watcheth over the Bible, and over every ordinance 
 of his own appointment, hath preferved them pure, 
 in defiance of all his enemies. In the prefent time, 
 we enjoy our religious privileges, not only in purity, 
 but alfo with peace. In fome former periods, the 
 people of God have enjoyed his word and ordinances 
 in purity •, but they had to wait upon them in the 
 mountains, their teachers and themfelves being, like 
 partridges, hunted by cruel perfecutors. Sermons 
 and facraments were then greatly valued, when per- 
 fons had to attend them at the hazard of their lives, 
 not knowing but that their worftiipping affemblics 
 might be furprifed and attacked by bands of armed 
 ruffians. 
 
 We at prefent, therefore, have a privilege that 
 many of our godly anceftors did not enjoy. We fit 
 under our vi?ie and fig-tree, and have no vifible ene- 
 my to make us afraid. Surely this is a circumflance 
 that mufl greatly aggravate our mifery, if we be 
 
 found 
 
are in Danger of a fearful Doom, 2^5 
 
 found among the final mifimprovers of the gofpel.— 
 We have obferved, that a people, — who enjoy the 
 written word, — who enjoy a pure and faithful gof- 
 pel-miniftry, — who have fealing ordmances difpenfed 
 in purity,— who enjoy the ordinance of fcriptural 
 difcipline, — and who are favoured with external peace 
 in the enjoyment of thefe,— are, in the language of 
 our text, exalted unto heaven, We proceed, 
 
 IL To ihow how a people may be faid to be exalt" 
 ed unto heaven, by enjoying fuch a privilege, 
 
 I* Thefe who enjoy the gofpel difpenfation may 
 be faid to be exalted unto heaven, in refpe6l of the 
 free accefs which they have unto heaven. The de- 
 fign of the gofpel is not only to inform mens under- 
 Handings about fome things which they formerly 
 knew not, but alfo to addrefs them about their real 
 and fpiritual concerns. We may fometimes get in- 
 telligence of things that we are not interefted in. 
 But the gofpel not only informs us of what is matter 
 of truth in geiieral, but of what we fliould conllder 
 as matter of truth unto us. Accordingly, it does not 
 only tell us, that heaven is opened to fome, but that it 
 is opened to us, and that we have accefs to enter in 
 by faith. In the gofpel Chrift fays, / am the door^ 
 by me, if any man enter in, he fhall he Javed, Men, 
 tvho enjoy this gofpel, have Chrift offering himfelf 
 unto them. The great defign of it is to proclaim 
 this glorious Saviour. It is a preaching of Jefus 
 Chriji, and him crucified. It fets him forth as a Pro- 
 phet, Prieft, and King, and, in all thefe offices, fuited 
 unto the cafe of finners. He is exhibited as a free 
 gift. God fo loved the world, that he gave his only* 
 begotten Sony that vjbofoever hlie'jjeth cti him might 
 Z not 
 
266 ^he Ahufers of Religious Priviiegts 
 
 flat perijh^ hut have everlajling life. Heaven itfelf is 
 offered as a free gift. The gift of God is eternal life 
 through fefus Chrifl our Lord, The glory lohich 
 thou gavefi me^ ./ have gi'ven them, 
 
 Thefe, who enjoy the gofpel truly, have all thefe 
 doclrines exhibited in their fcriptural purity. The 
 offer, which Chrift makes of himfelf, is proclaimed 
 unto them, without requiring any antecedent qualifi- 
 cations on their part to give them a title to it. The 
 offer of the gofpel by no means hangs on any condi- 
 tions to be performed by men. It is particularly 
 addreffed to every perfon without exception. Men 
 and brethren^ unto you is the word of this falvation 
 fent, IVhofoever will^ let him come, and take the wa^ 
 ters of life freely, — It is thus that a people, enjoying 
 the gofpel in purity, may be faid to be exalted unto 
 heaven, in having the way to it freely fet before 
 them. 
 
 2. They may be faid to be fo, when it is confider- 
 cd, that many have a£lually got into heaven, by 
 means of the fame privilege. It is a certain truth, 
 that all the redeemed from among men, who are 
 now furrounding the throne of glory, have been ad- 
 vanced to that happy flate, by the inflrumentality of 
 the glorious gofpel. Their having a place in hea- 
 ven is not, indeed, owing only to their having lived 
 under divine ordinances ; for many have done fo, 
 who never came there. But glorified faints were, 
 by the means of grace, brought to faving acquaint- 
 ance with Chrift, and obtained an intereft in his fal- 
 vation. This gofpel, which fo many defpife. and, 
 under the preaching of which, they remain fecure 
 and carelefs, has been the mean of faving all who 
 are already faved, i Cor. i. 23. IVe preach Chrifl 
 
 crucified^ 
 
are in Danger of a fearftil Doom* 267 
 
 crucified, 2tnto the ^eivs a fiumhling block, and unto 
 the Greeks foolifijncfs ; but unto them luhicb are call- 
 edi both yews and Greeks, Chrifi the power of God, 
 and the wifdom of God* Rom. i. 16. / am not afija- 
 med of the go/pel of Chrijl ; for it is the power of 
 God unto fahation to every one that believeth. 
 
 Had you opportunity to alk the faints in glory, 
 how they got there ? They would all agree in tell- 
 ing you, that, in refped of merit, they were exalt- 
 ed to that ftate of happinefs and dignity in the righ- 
 teoufhefs of Chrift alone. Their robes are wajh^d 
 and made white in the blood of the Lamb, Grace 
 reigning through righteoufnefs brought them to eter- 
 nal life. But if you were alfo to inquire, what 
 right they had to that blood, and to that grace, by 
 which they are fo highly exalted ? They would an- 
 fwer you, that thefe were fet before them in the 
 gofpel, as common to all gofpel-hearers, as well as 
 unto them, and that they accepted of the offer, and 
 fo got to heaven. Now confider, brethren, that the 
 gofpel is fent unto you, in the very fame manner in 
 which it was fent to them, — offering you all blefled- 
 nefs through Chrift. The faints in heaven had no 
 other gofpel preached unto them, — no other Chrift, 
 no other promifes, nor other offers of mercy, — than 
 thefe which you enjoy. Think ferioufly, that many 
 have been interefted In Chrift, in his righteoufnefs', 
 and falvation, and are now fmging of thefe in a tri- 
 umphant ftate, by means of thefe very ordinances 
 which you are now privileged with. And feeing 
 they are already in heaven, by an improvement of 
 thefe means, you may certainly be faid to be exalted 
 unto it, in the enjoyment of them. 
 
 Z 2 3. Thof« 
 
a 68 T^e Ahufers of Religious Privileges 
 
 3. Thofe who enjoj the gofpel difpenfation.may 
 be faid to be exalted unto heaven^ becaufe, in refpeft 
 of this privilege, they are as near heaven as any 
 faint ever was, before he was a faint. You will 
 xeadilj^ acknowledge, that many faints are in hea- 
 ven, and that the faints on earth are near it. But 
 you ihould know, that, in refpe6l of gracious oppor- 
 tunity, you are as near heaven, as any of them, 
 were, the moment before regenerating grace made 
 ^ change upon them. We have nothing to do with 
 the divine purpofe. Secret things belong u?ito the 
 Lord^ We are only fpeaking of the common privi- 
 leges of Chriftians. And, in this fenfe, it will re- 
 main a truth, that gofpel-hearers are as near heaven 
 as any of the redeemed from amofig men were the 
 moment before their union to Chrill. What were 
 they previous to this ? They were the children of 
 difohedience and of wrath, even as others. This the 
 Apoftle Paul tells you, and adds, that at that time 
 they were without Chrifl, being aliens from the com- 
 monwealth ofjfrael, a?id fir angers from the covenants 
 of promife, having no hope, and without God in thi 
 "World, Eph. ii. 2, 3, 11, 12. What time does the 
 apoflle refer to here ? The time previous to their 
 copverfion furely. So that before divine grace 
 make a change upon men, they are all in the fame 
 condition. 
 
 Will the finners in Zion, then, believe this truth, 
 that they are as near heaven, in refpe£l of external 
 privileges, as any faint ever was before he fubmit- 
 ted to Chrift, as The Lord his righteoufnefst You 
 will acknowledge, that a number of wicked perfons, 
 which the Scriptures make mention of, were near 
 beaven, however much they appeared to be in the 
 
 way 
 
are in Danger of a fearful Boom, 269 
 
 way that leads to hell. The thief on the crofe was 
 near it, although he was an heir of hell when he was 
 hung up. But the gracious Redeemer, who was 
 fuiFering befide him, proclaimed the glory of his 
 own crofs, and the eternal happinefs of that poor 
 man, in thefe delightful words, Verily, I fay unto 
 thee, To-day fjalt thou he with me in paradife. Saul 
 was near hell, it would appear, when he was perfe- 
 cuting the church, and blafpheming the name of 
 Jefus. Yet, fays Chrift, He is a chofen vejfel unto 
 me. A revelation of Chrift converted him. Thefe, 
 who killed the Prince of life, and crucified the Lord of 
 glory, might furely have been confidered as a fet of 
 men appointed unto deftruftion. Yet even of them 
 a number was faved, as appears from A<S3 ii. Be- 
 lieve it, then, that in point of external privilege, 
 you are juft as near heaven as thefe or other perfons 
 were, while they continued in a natural eftate. Re- 
 member, that you have the fame object of faith they 
 had, the fame warrant for faith, and the fame falva- 
 tion offered to you. So that you are really raifed 
 to the very threlhold of glory ,^ or, as the text ex- 
 prefles it, you are exalted unto heaven,. 
 
 4. This may be faid of thefe who enjoy the gofpel 
 difpenfation, becaufe they cannot mifs heaven, but by 
 defpifing it. It may /eem ftrange, even to fuppofe fuch 
 a thing as this, but it is no lefs true than ftrange, that 
 gofpel rejeders really lofe heaven, on account of their 
 havmg no right defires of obtaining it. Yet if we 
 aik a perfon, whether he would wiQi to be in hea- 
 ven, he will readily anfwer in the affirmative. He 
 does not, however, choofe to obtain it in the way of 
 divine appointment. He aims at the poffeffion of 
 eternal happinefs, according to fome other method 
 than that which the wifdom of God hath devifed.. 
 Z.a All 
 
ijo The Ahufers of Religious Privileges 
 
 All who refiife to fubmit to Chrifl, as The Lord their 
 righteoufnefsy and to take eternal life as a free gift 
 through his blood, are to be held j\s perfons who 
 defpife heaven, and love hell. Love hell ! Who 
 would do that ? Yes •, all who are not brought, by 
 means of the gofpel, to unite with Chrift, are, in his 
 view, in love with death and hell. Take his own 
 word for it, in Pro v. viii. 36. He that Jinneth againji 
 me wrongeth his own foul : all they that hate me love 
 death. 
 
 Thefe who enjoy the gofpel, are addrefled in the 
 fame manner as Mofes did the Ifraelites of old, 
 Deut. XXX. 19. / call heaven and earth to record this 
 day againfi you, that 1 have Jet before you life and 
 death, blejjing and curfing : therefore choofe life, that 
 thou mayefl live. In this way God fpeaks to you by 
 the law and by the gofpel. In the one he fets death, 
 and in the other life, before you. The broken law 
 points to death and hell, the gofpel difcovers life 
 and heaven. Therefore, every perfon, who perifh- 
 eth under the means of grace, mufl do fo of choice. 
 Kemember the complaint of Chrift about the unbe- 
 lievers in his lime, John v. 40. Te will not come tp 
 me, that ye might have life. Too many gofpel- 
 hearers are fet in oppofition to the way of falvation 
 through the righteoufnefs ofChrift alone. They 
 either remain carelefs about heaven altogether, or, 
 if they feem to have any concern about it, they will 
 have it on their own terms-. But let fuch perfons be 
 affured, that to reject and oppofe the method of fal- 
 "vation by free grace, as revealed in the gofpel, is to 
 choofe death. So that no perfon goes to hell under 
 the gofpel-difpenfation, who has not himfelf to blame 
 for lofing heaven,— But we now proceed, 
 
 III. To 
 
we in Danger of a fearful Doom* 271 
 
 III. To confider the import of the threatening in 
 the text againft thofe who mifimprove the gofpel- 
 difpenfation. jind thouy Capernaum^ which art ex^ 
 alted unto heaven, Jhalt he brought down to helL 
 
 I. This imports, that perfons may remain grace- 
 lefs, under great gofpel-privileges. Capernaum, you 
 fee, was fo highly favoured with the glad tidings of 
 •peace -and falvation, that fhe was exalted unto hea- 
 ven, in comparifon of Sodom and Gomorrah, and 
 yet fhe was in danger of hell. It intimates, that 
 Chrift's miniftry left the great body of the inhabi- 
 tants as gracelefs as it found them. Although the 
 gofpel Ihall not be in vain in the Lord, as to all who 
 enjoy it, yet there are many to whom it is only 
 as foundhig brafs, or a tinkling cymbal. Many 
 ^ake a fair Jhevo in thejiefi, — have a piomifing out- 
 ward appearance,— -who remain Urangers to internal 
 ~Chriftianity, or genuine religion, Rom. ii. 28, 29. 
 He is not a yew, which is one outwai'dfy ; neither is 
 -that circumcijion, which is outward in theftjh : But 
 he is a yew, which is one inwardly ; and circumcijion 
 is that of the heart, in the Jpirit, and not in the let- 
 ter, whofe praife is not of men, but >of God, 
 
 Many Chrillians, like the Jews, reft fatiifitd with 
 their religious privileges, without having any ex- 
 perience of a faving change produced in their hearts 
 by means of them. They are Chriilians, they at- 
 tend ordinances, they are admitted to the feals of 
 the covenant of grace, and, therefore,, they think all 
 is well with them ^ although they were never awa'« 
 kened to any proper fenfe of {lUy never faw the ab- 
 folute neceflity of an intereft . in;-' the Saviour, nor 
 ever .knew any thing about .uniting with him by 
 faith. They can; perhaps, talk a great deal about 
 
 the 
 
a 7 4 '^he Abufers of Religious Privileges 
 
 the doftrind part of religion, and, fo far as they 
 have heard, they may be able to fay fomething about 
 the pra6tical part of it alfo ; but they can fay nothing 
 about it from experience. They know nothing 
 about the foul- troubles of the Chriftian, arifing from 
 a prevailing fenfe of fin, the vi^eaknefs of faith, or 
 the abfenee of the Redeemer. Nor do they know- 
 any thing of the peace and joy which he feels, as 
 flowing from an intereft in Chrift by faith, and an 
 improvement of the promifes in him. They thus 
 continue gracelefs under the means of grace. They 
 have no more of the Chriftian than the name, like 
 that church, to which our Lord faid, / know thy 
 works, that thou haji a name that thou livejl, and art 
 dead. Rev. iii. i. 
 
 2. This threatening imports, that the Lord takes 
 particular notice of what privileges are enjoyed by 
 a people. You fee here, that he obferved how high^ 
 \y exalted Capernaum was, where he himfelf had 
 laboured much in the courfe of his miniftry, and 
 where he had performed many wonderful works. 
 He contrafts her gracious opportunities with the cafe 
 of Sodom and Gomorrah, which had enjoyed no- 
 thing of that kind. So whatever privileges he is 
 pleafed to confer upon a perfon or people, are ftridb- 
 ly recorded by him ftill. When he fliews them the 
 great things of his law, when he gives them repeat- 
 ed opportunities of attending upon him in his ordi- 
 nances, and when they have one offer of life and 
 falvation after another, he regiftrates all thefe in the 
 book of his remembrance. Gofpel-hearer, it is 
 poflible, that you have taken no notice of thefe, and 
 have made no accoimt of them. You have put no 
 value upon all the Sabbaths, UtfSkQXi^) and other or- 
 dinances 
 
ure in Danger of afeai-ful Boom. 273 
 
 dinances of Chrift, which you have enjoyed. But 
 remember, that he hath taken fpecial obfervation of 
 every one of them, and how you have improved 
 them. And if all the means of grace, with which 
 you have been favoured, be of no faving efFed, he 
 will call you to a ftri£i: and impartial reckoning about 
 them. Repeated meffages of mercy, if mifimpro- 
 ved, will be followed by judgment without mercy, 
 Ifa. xxviii. 13. l!he word of the Lord was unto therriy 
 precept upon precept^ precept upon precept ; line upon 
 line, line upon line ; here a little and there a little ; 
 that they fnight go and fall backward, and be broken^ 
 andfnaredi and taken, 
 
 3. This threatening imports, that the final defpi- 
 fers of the gofpel will never be fo near heaven as 
 they prefently are. While Chrift continued in Ca- 
 pernaum, flie was not far from the kingdom of God,, 
 in refpedl of privilege. But, feeing fhe difregarded 
 his miniftry, and defpifed his falvation, Ihe would 
 never be fo near heaven again, but be placed at the 
 mod dreadful diftance from it, by being brought 
 down to hell. So will it be with all who finally 
 reject Chrift in the gofpel. While they live in the 
 vifible church, they enjoy a rare privilege. Being 
 within hearing of the gofpel,- they are within reach 
 of heaven. Thofe in hell can never get into it. 
 "Thofe without the church, are ignorant of that lift 
 and immortality which the word of the Lord hath 
 brought to light. But thofe, to whom the word of 
 falvation is fent, have prefent accefs and warrant to 
 enter, by faith, upon the begun enjoj^ment of eter- 
 nal life. There is fet before them an open door, 
 and neither man nor devil can fhut it, if they fhut 
 it not themfelves, by their unbelief. • ' — " 
 
 But 
 
274 ^^^ Ahufers of Religious Privileges 
 
 But if perfons die in a ftate of eftrangement from 
 Chrift, they will never be fo near heaven again as 
 they now are. All gracious accefs to the Redeemer 
 will for ever be ended as to them. There is a paf- 
 fage from this world to heaven ; but there is no paf- 
 fage between the different ftates in the eternal world. 
 Hence Abraham is reprefented as faying to the rich 
 man in hell, Luke xvi. 26. Betiueen us and you there 
 is a great gulf fixed ; fo that they which would pafs 
 from hence to you cannot ; neither can they pafs to us, 
 that would come from thence, "What a tormenting 
 refledion muft it be to the gofpel-defpifer, when he 
 is for ever removed from all hopes of heaven, that 
 he was once fo near it, and yet loft it, by his own 
 unufciief, obftinacy, and folly ! Therefore think up- 
 on this in time, le/i thou mourn at the lafi^ when thy 
 fiejh and thy body are confumed^ andfay^ How have 
 I hated inftruBion^ and my heart defpijed reproof: 
 and have not obeyed the voice of my teachers, nor in^ 
 dined mine ear to them that infiruBed me .«* 
 
 4. The threatening in the text imports, that the 
 condemnation and mifery of gofpel-defpifers will be 
 greatly aggravated. Their fin is great, and their 
 puniftiment muft be fo too. This is intimated in 
 our Lord's words to thefe finful cities mentioned in 
 the text and context. 1 fay u?ito you. It Jh all be more 
 tolerable for Tyre and Sidon, — and for the land of So- 
 dom, — in the day of judgment, than for you. Though 
 Sodom and Gomorrah, and the cities about them, in 
 like manner giving themfelves over to the moft abo- 
 minable immoralities, are fet forth for an example, 
 fuffering the vengeance of eternal fire, yet they have 
 not that accumulated load of guilt lying upon them, 
 that all the abufers of the gofpel-difpenfation have. 
 
 Though 
 
are in Danger of a fearful Doom. 275 
 
 Though they are brought down to hell, yet it will 
 not be faid of them, that they were exalted unto hea^ 
 ven, as the inhabitants of Capernaum were, and as 
 thefe of every city and town, enjoying the gofpel of 
 Chrift, ftill are. 
 
 The mifery of thefe perfons muft be inconceivably 
 greats who, from the gate of heaven, are plunged in- 
 to everlafting perdition. This is taught us in that 
 ftriking parable, Matth. xxv. i. — 13. We are there 
 informed, that, while thefoolijh virgins went to buy 
 oil for their lamps, which had gone out, the bride* 
 groom came ; and they that were ready went in with 
 him to the marriage : and the door wasfhut. After- 
 ward came alfo thefoolijh virgins, faying, Lord, Lord, 
 open to us. But he anfwered and faid. Verily, I fay 
 unto you, I know you not, A fimilar reprefentation 
 of the dreadful ftate of gofpel- defpifers we have in 
 Luke xiii. 25. — 28. There the perfons who have 
 eaten and drunk in Ch rift's prefence, and in whofe 
 Jireets he hath taught, are faid tojiand without, and 
 to knock at the door, faying. Lord, Lord, open to us. 
 They are anfwered once and again, / know you not 
 whence you are : depart from me, all ye workers of 
 iniquity. They are here fentenced, as it were, from 
 the very gate of glory. *' / know you not,'* faith the 
 Judge of all the earth. " You need not Jland and 
 *' kfiock there, and cry to me to open, I open to 
 " none but rny friends ; but as for you, / know you 
 " not whence ye are : depart from me.'' Shall not 
 thejinntrs in Zion be afraid, and fearfulnejs furprife 
 the hypocrites ? Shall not the faces of all gofpel-de- 
 fpifers gather blacknefs, when they fhall lee and feel 
 that they have fallen from a great height into an 
 abyls of mifery ? Not only Ihall the ioofe, but the 
 
 fober 
 
276 ^be Abufers of RfUgioUs Privileges 
 
 fober profeflbr of religion, who is a ftranger to tbe 
 power of godlinefsf find his hell hotter than that of 
 thofe, who never had fuch privileges, nor made fuch 
 a profeffion. The farther that an hj'pocrite goes in 
 attempting to impofe upon God and his people, the 
 more dreadful muft the iflue be with him. He is 
 fecure. He thinks himfelf fure of eternal happinefs, 
 becaufe he is a profeflbr of religion. He has a falfe 
 peace upon that ground. Though an heir of hell, 
 he prefumes that he is going to heaven. What a 
 difappointment muft this man meet with ? He is 
 afleep in his natural eftate, and never opens his eyes, 
 till he be in hell. What a mercy is it, when men 
 are awakened in time, and difpofed to know the 
 things whivh belo?ig to their peace, before they are 
 hid from their eyes ! 
 
 5. The threatening in the text imports, that the 
 condemnation of the final abufers of gofpeUprivileges 
 is certain and infallible. This is the fentence of the 
 Redeemer, who is the righteous Judge. It contains 
 a warning to all to guard againft the mifimprove- 
 ment of religious privileges, and it exprefles the 
 doom of thefe who finally mifimprove them. How 
 Jhall t\ity e/cape^ who neglefl fo great Jahation ? He 
 who is 77iighty to fave will prove, in the direful ex- 
 perience of all his enemies, that he is alfo mighty to 
 di'firoy, 1 ThelT. i. 7, 8, 9. The Lord Jefus foall be 
 revealed from heaven with his mighty angels, in fa- 
 ming fir Hy takifig vengeance on them that know not 
 Cod, and that obey not the go/pel of our Lord Jefus 
 Chrifl : who fhall be punifhed with everlafing de- 
 fir iiBion from the prefence of the Lordy and from the 
 glory of his power. 
 
 We 
 
are in Danger of a fearful Doom. 277 
 
 We fhall improve this fubjed in fome inferences. 
 
 1. We may learn, what a great privilege God 
 hath conferred, and Hill is conferring, upon us, hy 
 placing us under the means of grace. We are exalt- 
 ed unto heaven. We do not, indeed, enjoy Chrift's 
 bodily prefence, or his peifonal miniftry, but we 
 have thefe very ordinances, which he hath appointed 
 in his church, and by which he promotes a work of 
 -grace among men. The only way to heaven is fee- 
 before us, and God is warranting us to come into it, 
 and to walk in it. He is (hewing us how to efcape 
 the wrath to come, and pointing the near and ready 
 way to eternal life. And, if wx defpife his gracious 
 calls by the word, we would not believe, although 
 he were prefent among us in a bodily manner. Are 
 we better than the inhabitants of Capernaum, and 
 more naturally difpofed to repent and believe the go f- 
 pel than they were ? No, in no wife. Yet here we 
 find the preacher is Chrift himfelf, who, to evidence 
 that he was a teacher come from God, exerted his 
 divine power by many mighty works ; but they re- 
 lented noty ver. 2c. 
 
 2. We may learn, what a bleffed condition belie- 
 vers are in. They are not only exalted unto heaven^ 
 in refpeft of outward privileges, as all the members 
 of the vifible church are, but they have a fure inte- 
 Tefl in heaven, and may be faid, in one fenfe, to be 
 in it. We which have helic'ved do enter into rej}, fays 
 the apolUe, Heb. iv. 3. As an inheritance is the 
 real property of an heir in his minority, though he 
 is not put in full poffeflion of it, fo heaven itfelf is 
 the juH inheritance of the faints below, as well as of 
 thofe above. Behevers have entered into it already,' 
 in the begun enjoyment of God's favour and love, 
 
 A a of 
 
J 78 The Abufen of Religious Privileges 
 
 of conformity to him, and of communion with him. 
 They are heirs of Cody and joint heirs with Chrifl. 
 
 3. We may infer, matter of humiliation. We 
 profefs this day to be humbling ourfelves before 
 God, becaufe of our fins ; and one fpecial ground of 
 this exercife is the dreadful abufe of religious privi- 
 leges, with w hich we and the prefent generation are 
 chargeable. Are we not exalted unto heaven^ in en- 
 joying Bibles, Sabbaths, fermons, facramcnts, and 
 the other inftitutions of Chrifl ? Yet how general 
 is the milimprovement of thefe that obtains ? We 
 meddle with the prefent and future (late of no man. 
 But we may fay, without a blufh, that by far the 
 greater part of the prefent generation, of which we 
 have any knowledge or intelligence, does not give 
 any charitable evidence of real religion. God and 
 heaven do not feem to" be in their thoughts, becaufe 
 they do not appear in the tenor of their converfation. 
 Would wickednefs prevail fo generally, if the doc- 
 trines of Chrifl were believed and improved ? No; 
 for the gofpel oi the grace of God ieachcth us to de?ijf 
 ungodlinefs and 11 or Idly lufls, and to live Joberly, 
 righteoujly, and godly ^ in this prefent world' We 
 have, therefore, great reafon to mourn over, and to 
 be humbled before God on account of, the grievous 
 abufe of all the ordinance* of Chrifl. Has not God 
 the fame ground to complain of us, as of his profcf- 
 fmg people in the time of the Prophet Ifaiah ? fudge^ 
 I pray you^ betwixt fne and my vineyard. What 
 could have been done more to my vineyard, that I have 
 not done in it ^ wherefore, when I looked that itfhould 
 bring forth grapes, brought it forth wild grapes ? 
 Jfa. V. 3, 4. 
 
 4. We 
 
are i?i Danger cf a fearful Doom. 279 
 
 4. We may learn, that we fhould exercife a fear 
 of jealoufy about ourfelves, left we be chargeable 
 with the fin of Capernaum, End fo in danger of her 
 doom. May perfons be exulted unto heaven^ by the 
 enjoyment of gofpel-privileges, by their vifible pro- 
 feffion, and even by common attainments in religion, 
 and yet, after all, be brought doxin to helU Whst 
 reafon is there to beware of unfounded fecurity about 
 ourfelves, to guard againft prefumption, and to be 
 frequently examining ourfelves, whether we be in 
 the faith? How dreadful, if, after all the gracious 
 opportunities we have had, and the rchgicjus profcf- 
 fion we have made, we fliail at luft meet with that 
 filenclng repulfe, Depart from me^ I never knew you! 
 Ye cannot, my friends, be too humble, too felf diffi- 
 dent, and too careful to gims all diligence to jnake 
 your calling and eleBion fure. Even an apoftle faid, 
 Let us fear ^ leji a promife being left us of entering into 
 his refli any of you fhould feem to come fhort of it. 
 Let us labour^ therefore^ to enter into that refi^ lefi any 
 man fall after the fame example of unbelief Heb. iv. 
 1. II. 
 
 We exhort you all to be employed in earneft 
 prayer for God's bleffing upon your gofpel-privi- 
 leges. Without this, they will be of no faving ad- 
 vantage to you. — Blefs the Lord for bringing you fo 
 near heaven ; and, when the gates of righteoufncfs are 
 opened to you, fludy to enter in, and praife the Lord, 
 — Humble yourfelves before him, becaufe of the mif- 
 improvement of the gofpel and gofpel ordinances, 
 which, you muft be confcious, you are guilty of, — 
 that your hearts are fo little fet on heaven, — that 
 you fo feldom meditate upon it, — that fo little of it 
 appears in your lives, — and that you do not fo ear- 
 A a 2 ncftly 
 
280 Ths Abufers of Religious Privileges ^ UtK 
 
 neftly improve Chrilt by faith, who is able to make 
 you meet to he partakers of the inheritance of the 
 faints in light. Let thofe, who have hitherto re- 
 jected the Saviour, and defpifed the offers of his 
 grace, confider what will be the confequence of their 
 continuing always to do fo. They are now exalted 
 unto heaven. Tbey have prefent accefs to Chrift, 
 who purchafed it by his blood. In the way of be- 
 lieving his teftimony, and receiving him as freely 
 offered in the gofpel, they fhall ht jujlijicd hy his 
 grace, and made heirs according to the hope of eternal 
 life. But, if they continue to harden their hearts, 
 to fet at nought God's counfeJ, and fo count them- 
 ielves unw^orthy of everlafting life, then Capej- 
 naum's doom fliall be theirs. And thou, Capernaum^ 
 ivhich art exalted unto heaiien.fiah be brought down 
 to helL 
 
 SER. 
 
IVk^ the Profejjors of Religion, l^c. 2?: 
 
 SERMON XL 
 
 WITH THE PROFESSORS OF RELIGION AlU: 
 MANY SINS AGAINST THE LORD *. 
 
 2 Chron. xxviii. lo. 
 
 Are there not ijuith you^ e'uen liiith you^ fins 
 againji the Lord your Cod ^ . 
 
 IN the beglnr.iiig of this chapter, we find Ahaz, 
 the fon of Jotham fet upon the throne of Judah, 
 which he occupied lixteen years. He a6ied a part 
 very oppofite to his two predecelTors in that office. 
 His charader and conduct are pointed out negatively 
 in the clofe of ver. i. He did not that which was 
 right in the fght of the Lord^ like Daind his father. 
 They are pointed out pofitively in the verfes which 
 follow. He was mod vehemently given to idolatry, 
 and carried his ungodly zeal for it to the mofl extra- 
 vagant and dreadful length. He made molten images, 
 and worfhipped what he had made. He burnt in- 
 cenfe in the 'valley of the fon of Hinnom, 'dndi facrifced 
 his fans a?id daughters unto devih. In fliort, every 
 high place, every hill, and every green tree, was 
 witnefs to his abominations. 
 
 Such a dreadful courfe of impiety and wickcdncL 
 God could not but take notice of, and refent. He 
 A a 3 accordingly 
 
 * This Sermon was preached on a Humillatioa day. 
 
282 PVtt/j the Profejfors of Religion 
 
 accordingly delivered him into the hand of the King 
 of Syria, who fmote him, and carried away a multi- 
 tude of his people captive. Nor did they only fuf- 
 fer by the fword of their natural enemies, but even 
 Pekab, the fen of Rcmaliah^ who reigned in the fifter 
 kingdom of Ifrael, came upon them with his armies, 
 and fmote them with a great faughter. No lefs 
 than an hundred and twenty thovfand of the valiant 
 men of Judah fell by his fword in one day. And 
 befides the number of men that were (lain, a flill 
 greater number of women and children were taken 
 prifoners. In ver. 8. you read, that the children of 
 ifrael carried away captive of their brethren, two 
 hundred thoiifand women, fins and daughters, and 
 took alfo away much fpoil from them, and brought 
 the fpoil to Samaria, Such was the method God 
 took to plead his controverfy againft treacherous 
 Judah» He made apoHate Ifrael the rod of his indig- 
 nation, to chaftife her for htr iniquities. 
 
 When the children of Ifrael were returning to Sa- 
 maria, with their hands full of fpoil, and their hearts 
 elated with joy on account of their fuccefs, they 
 were met by a prophet of the Lord, called Oded, 
 Perhaps, when they faw this holy man prefent him- 
 felf before their hoft, they expected him to applaud 
 their coadu<f>, and join with them in their triumph. 
 But very different from this was the reception he 
 gave them. His meffage from his Mailer to them, 
 •wa^s to inform them of the true reafon of their fuc- 
 cefs, to point out their fin in the management of their 
 victory, and to diredl them as to their conduft to- 
 wards their captives. He went out before the hofi, that 
 ca?ve to Satnaria, and f aid unto them, Behold, becaufe 
 the Lord Cod of your fithers was wroth with fudah^ 
 he hath delivered tbcrn into your hand ; and ye have 
 
 fain 
 
are many Sins againjl the Lord, 283 
 
 Jlahi them in a rage that reacheth up unto hewjen. The 
 Ifraelites might probably imagine, that the victory 
 they had obtained, was owing to the favour God 
 had for them, or to their fuperior prowefs or fkill in 
 arms. But the prophet informs them, that God had 
 only made ufe of them as his battle axe to chaftife 
 Judah, with whom he was wroth on account of their 
 fins. Yet although this was the cafe, thefe Ifraelites 
 were not innocent or free of blood guiltinefs in what 
 they had done ; becaufe they had not fought with 
 Judah, as perfons avenging the Lord's quarrel, but 
 from a principle of deadly hatred againft their bre- 
 thren, and with implacable fury and rage. This 
 rendered their viftory inglorious, and made their 
 cruel condud cry to heaven for vengeance, Te have 
 jlain them in a rage that reacheth up unto heaven. 
 
 As they had ihed much blocd in the field of 
 battle, fo they meant to treat their prifoners in an 
 imperious and cruel manner. Now ye purpofe to 
 keep under the children of ^udah and Jerufaiemfor 
 bond- men atid bond-women unto you. Though they 
 were fprung from the fame father, and born free as 
 ihemfelves, yet they had a defign of treating them 
 as their own flaves, and perhaps of difpofmg of them 
 as fuch to others. 
 
 The words of our text contain a ftriking queftioa 
 that was put to them by the prophet. Are there not 
 with yoUf even with you, Jins againjl the Lord your 
 God? It is a folemn appeal to their confciences, if 
 there were not as many, and as great provocations 
 taking place among them, as among the children of 
 Judah, whom God had delivered into their hahde. 
 Ey it the prophet meant, that their own confciences 
 fiiouid declare that they were very far from being in- 
 nocent. 
 
284 With the Profejfors of Religion 
 
 nocent. They no doubt imagined, that their brethren 
 of Judah were very guilty perfons, very great lin- 
 ners. The prophet grants all this. They had for- 
 faken the Lord God of their father i^ ver. 6. And it 
 was becaufe the Lord God was wroth with them on 
 that account, that he had delivered them into the 
 hand of the Ifraelites, ver. 9. But this by no means 
 inferred, that thefe very Ifraelites, who were the 
 conquerors, were free of all blame, or that God had 
 no quarrel with them. " No," as if the prophet 
 had faid, ** ye have conquered, that is true ; ye have 
 ^' fpilt much blood, and have taken many prlfoners ; 
 ** and all this power ye have over them is from 
 " God's being wroth with them : But think not, that 
 " ye yourfelves have no ground to fear the divine 
 ** difpleafure ; for are there not with you^ even with 
 *^ you ^ fins againfi the Lord your God.'* 
 
 Thefe words may, doubtlefs, be juftly viewed as 
 an appeal that God is making to us. We pro- 
 fefs to be witneflfes for Chrift, in oppofition to the 
 current of apoftafy from attained-to reformation^ 
 which all ranks in thefe lands have fallen into. We 
 profefs to mourn over the indignities done to Chriil 
 and his caufe, by National Churches, and various 
 Sectaries that abound. Many of the fins of the ki.i 
 are mentioned in the public Afts of that body, of 
 which we form a part. But it will be a fad matter, 
 if we be found paying all our attention to the fins of 
 others, and yet be carelefs about thofe iniquities 
 which are taking place among ourfelves. We, as 
 well as others, ought to plead guilty before God. 
 What perfon, what family, what congregation, can 
 wipe their mouths, and fay, that they are inno- 
 cent? 
 
are many Sins againjl the Lord. 2S.5 
 
 It therefore becomes us on a day of humiliation, 
 to be free and explicit in confeiTing our own fins, as 
 well as in mourning over the fins of others, before 
 the Lord. Should we be fo overmuch righteous, as 
 to imagine, that guilt lies onljt at the door of thofe 
 whom we bear teftimony againft, and none, cr very 
 little, at our own, the Lord appeals the matter to 
 ourfelves, as in his fight. Are there not with you ^ 
 even with you, fins againji the Lord your God^ 
 
 What we mean, in farther difcourfing from thp 
 fubjecl-, is, 
 
 I. To make a few obfervations, implied in the 
 
 text; 
 II. Mention fome of thefe fins againfi the Lord 
 our God, which are to be found amoag 
 us ; and then 
 Conclude with a few inferences for improve- 
 * ment. — We are, 
 
 I. To make a few obfervations, implied in the 
 
 4ext. 
 
 I. A people who have been remarkably owned 
 by the Lord, may be guilty of many offences againft 
 iiim. This was the cafe with Ifrael. They had 
 been highly favoured by the Lord. The longer that 
 Mofes confidered their privileges, the more he admi- 
 red the kindnefs of God towards them, Deut. xxxiii. 
 29. Happy art thou, Ifrael; who is like unto thee, 
 people, ferjed by the Lord, the fhield of thy help, 
 and who is the /word of thy excellency^ 'Itey had a 
 fupernatural revelation of God made unto them, and 
 not only enjoyed the fymbols, but his real gracious 
 prefence among tliem -, while other nations were left 
 
 without 
 
286 IVith fie Pro/eJ/brs of Religion 
 
 "without any fuch difpenfation of grace and goodnefs 
 towards them. He Jhewed his word unto Jacoh^ his 
 Jiatutes and judgments unto Ifrael ; he dealt not fo 
 with any nation. He often made bare his holy arm 
 in their behalf. They fought againft very powerful 
 and numerous enemies, and becaufe the battle was 
 the Lord's, they conquered. Yet what a great de- 
 gree of apoflafy did they run into ? They forgot 
 Cod that made them^ and lightly ejieemed the rock of 
 their fahation. They polluted his JanBuary^ they 
 changed his ordinances^ and brake the everlajiing co- 
 venant. And although he flill had a holy feed 
 among them, and continued his kindnefs to them, 
 jet this was no evidence that his anger was turned 
 away, or the caufes of it removed : for ftill with them 
 were fins againfl the Lord their God. 
 
 If then God's ancient Ifrael fo dreadfully apofta- 
 tized from him, zwd, provoked hi?n to anger with their 
 graven images^ it (houM not be doubted or denied, 
 that a people whom he owns as his, may a£l a fimi- 
 lar part. That the bulk of the people in thefe lands 
 have done fo, muft be evident to every thinking 
 and unprejudiced perfon. The gold is become dim, 
 the moji fine gold is changed. This alfo is the cafe 
 among us. Though our profeflion be fcriptural and 
 good, yet are there not many offences againft God 
 taking place among us ? The queftion is not, whe- 
 ther we have gone all the length of apoftafy that the 
 body of the Ifraelites did? It is ground of thank- 
 fulnefs, that we have not been permitted to fall into 
 open idolatry- But are there not evils chargeable 
 upon many of us, that are difhonourable to God, 
 and injurious to ourfelves ? If this be granted, as it 
 
 muft 
 
are many Sins againji the Lord, 287 
 
 xnuft be, then witb us, even with us, arejins againft 
 the Lord our God, 
 
 2. The fins of a profefling people are aggravated, 
 from the relation that they ftand in to God, and he 
 to them. It was an addition to the guilt of the 
 Ifraelites, that their fins were committed againft the 
 Lord their God; againft God, who had fhown them 
 much kindnefs, by taking them far his peculiar 
 treafure, and making himfelf theirs by covenant. 
 The iniquities of their heathen neighbours were 
 againft the Lord ; but they fell far fliort of the fins 
 of Ifrael, in point of aggravation, becaufe they had 
 never been favoured with fuch a revelation of Go^, 
 as that which Ifrael enjoyed. God, in having be- 
 come their God, and in taking them to be his people^ 
 rendered their fins of 2^fcarlet and crimfon colour. 
 
 And ftill the fins of a profefling people muft have 
 peculiar aggravations attending them. They rebel 
 not only agamft his authority, but againft his love 
 and goodnefs. Among men, that perfon is abhor- 
 red and execrated, who behaves himfelf unfeemly 
 to his benefador. Who will not defpife the man, 
 who a£ls ungratefully, when favours are multiplied 
 and continued toward him ? How great then muft 
 the fins of profeflbrs be, when committed againft 
 fuch love and goodnefs as the Lord ftiows to them ? 
 It is wicked in a.fervant to rebel againft his mafterj 
 but it is peculiarly atrocious for a child to rebel 
 againft his father.^his father, who hath fed and 
 clothed him, who hath taught and protected him. 
 Yet fuch is the nature of the fins of a profefling 
 people. And, in this cafe, God fays, as in Ifa. i. 2. 
 Hear^ O heavens, and give ear, earth ; for the Lord 
 hath fpokcn : I have nourijhed and brought up chil^ 
 
 dreffy 
 
.^88 IVit/j the Prbfeffhrs of Religion 
 
 drfjty and they have rebelled agai?ijl me. The ox 
 knoweth his owner, and the afs his majler's crib ; but 
 my people doth not know, Ifrael doth not conjider. 
 
 Thefe who have the Lord as their God, are un- 
 der vows and obligations to obey and ferve him. 
 Often did Ifrael of old make profefTions of this kind. 
 They with one voice faid, All that the Lord hath 
 fpohen we will do. They entered into a curfe and 
 into an oath to walk in God*s law. When he 
 avouched them to be his peculiar people, they alfo 
 avouched the Lord to be their God, and to walk in 
 his ways, to keep his Jlatutes, and his commandments, 
 and his judgments, and to hearken to his voice. Af- 
 ter fuch repeated and foleran profefTions of fubmif- 
 lion and obedience to the Lord, how dreadful be^ 
 •hoved their apoftafy and wickednefs to be, feeing it 
 was the moft glaring breach of fuclivows? And 
 as a profefling people are ftill under obligations of 
 that kind, is it poflible that their fins fhould not 
 have the fame complicated guilt in them ? That 
 we are all under vows to be the Lord's, and to ferve 
 him, is what none of us can refufe, without giving 
 up with our baptifm. But we likewife come under 
 fuch obligations at the Lord's table, as well as in 
 perfonal and public covenanting. Are not our fins 
 then the moft palpable breaches of thefe vows ? Are 
 they not a going fo far back, after having opened our 
 mouths to the Lordf It muft be a great aggravation 
 of our fins, that they are committed in oppofition to 
 many fair prom ifes and folemn vows. This renders 
 the fin of profefTors more difhonourable to God, and 
 criminal in his eye, than that of unenlightened na- 
 tions, or even of carelefs and carnal men, who may 
 be in our neighbourhood. Tliefe do not profefs to 
 
 be 
 
are many Sins aga'wjl the Lord. 289 
 
 be the Lord's, or to\ ferve him, but we faj and do 
 not. 
 
 3. Very often it is difficult to convince a profef- 
 ling people of their fins againll the Lord their God. 
 So much feems to be taught by the repetition in this 
 text: Are there not with you^ even with yon ^ Jins 
 againjl the Lord your God? The prophet brings 
 the charge home to them again and again, knowing 
 that it was what many of them did not apprehend, 
 and fcarce would grant. Had he reprefented the 
 Syrians as great finners, they would have agreed 
 with him. Had he refted with faying, that Judah 
 had forfaken the Lord, and was guilty of many pro- 
 vocations, they would heartily have aflented to the 
 truth of it. But that a people, who had been help- 
 ed to obtain a great vidory, ihould have many ini- 
 quities among them to provoke the Lord to anger, 
 was what they little attended to. But, fays the 
 prophet, Are there not with you / Nay ; do not 
 ftare and wonder ! are there not even ivitM rou, Jins 
 againji.the Ijord your God? 
 
 This obfervation will flill be found to have too 
 much foundation. If we apply it to individuals, 
 how difficult is it fometimes to convince even a 
 good man that he has erred? How will he not en- 
 deavour to faun reproof, or put it by him, as long 
 as poflible. We need fcarce wonder at this in the 
 cafe of any, when we confider how long David was 
 of taking guilt to himfelf, in the matter of Bath- 
 iheba and Uriah. He was fecure, though guilty of 
 adultery, and he proceeded to murder. It does not 
 appear that he had any great checks of confcience on 
 account of what he had done. He was for a time 
 hardened th.ro7/gh the deceitfulnefs of Jin, Even the 
 B b appoiite 
 
290 TVJt/j the Profejfors of Religion 
 
 appofite and applicable parable of Nathan did not 
 carry convidion to him. He thought that the pro- 
 phet fpake not of him, but of another. And never 
 did he take with, or was dulj fenfible of his guilt, 
 till the Lord laid home the charge with power, by 
 means of his prophet, Thou art the man .* As if he 
 had faid in the language of our text. With thee, even 
 with theCf are thefe Jins againjl the Lord thy God, 
 
 And if this obfervation app^y to individuals, it 
 does fo equally to a people, efpecially when religion 
 is not thriving among them. They are quick-fight- 
 ed as to the fins of others, but very blind as to their 
 own. And when their fins are charged upon them, 
 they are in hazard of rejeding the charge, and dif- 
 eileeming the meflenger. Let the condud of God's 
 profefiing people of old, upon many occafions, beat 
 witnefs. When they ceafed not to reprove them 
 for their fins, and lay before them the danger they 
 were in, they mocked the Tnejfengers of God^ and de- 
 Jpifed his words, and mifujed his prophets^ 1 Chron. 
 xxxvi. 16. Would to God, that there v»rere not too 
 much of the fame perverfe and untraftable fpiri|: 
 taking place among us. 
 
 4. We ought carefully to attend to every juft and 
 honed reproof for our fins againif the Lord our God. 
 The reproof in the text is particularly addrelfed to 
 the Ifraelites, and therefore deferved to be particu- 
 larly attended to by them. Are there not with you, 
 even with you^ Jins againjl the Lord your God^ If 
 it was the prophet's duty to addrefs ihem in fo ex- 
 prefs and particular a manner, it was their duty to 
 attend to it. And that attention is to be paid to the 
 meflages of God in his word, even when they are 
 for reproof and corre<^ion, as well as for inftrudion 
 
 and 
 
ere many Sins againji the Lord. 291 
 
 and comfort, is evident from his frequently calling 
 men to attend, before the mefifage be delivered. 
 Often do we find his declarations to the Church pre- 
 faced with hear or hearken. This not only fhowed, 
 that the matter delivered was of importance in itfelf, 
 but was alfo of particular concern to them. 
 
 Such attention is ftill to be paid by us to the mef- 
 fages of God in his word. And would we properly 
 confider the Author of them, v/e would not be found 
 fo carelels and indifferent about them, as we too 
 readily are. It is God himfelf who reproves us, 
 when the word either read or preached difcovers to 
 us our fins. We do not take up the reproof in a 
 proper light, if wc view it not as coming from him. 
 And if God himfelf fpeak to us, how ought we to 
 attend? If we will not hearken unto him, whofe 
 voice will we pay refpeft unto ? Hear ye, faid the 
 Prophet Jeremiah, and give ear i he not proud i for 
 the Lord hath fpohen. 
 
 To defpife reproofs for fm, is a very fpeedy way 
 to bring judgment upon ourfelves. He that being 
 often reprovedy hardeneth his nech, fhall fuddenly he 
 dejlroyed, and that' without remedy. And the pro- 
 phet, in the palTage where our text lies, intimates 
 to the children of Ifrael, that their taking with the 
 reproof, and complying with the direftions he gave 
 them, was the only way to prevent the wrath of 
 God from falling on them. If, on the contrary, 
 they refufed to liften to him, they would become 
 more than ever the objefts of God's difpleafure ;, 
 for the fierce wrath of the Lord was upon them, ver. 
 II. Taking the matter in this light, it is not only 
 a grievous offence, but a piece of the greateft folly, to 
 fet at nought God's counfely and refvfe his reproof ^-^ 
 B b 2^ while^ 
 
29^ J'y^'^''^ i^^e Profejfors of Religion 
 
 while it provokes God to deal q\x\. judgment to his 
 adverfarieSy and even fatherly recompenfes to his 
 own people. The wife man fpeaks of this condu6l 
 as unreafonable and foolilh, Prov. xii. i. He that 
 hateth reproof is bruiifi. — When, therefore, the Lord 
 reproves us for our lins againft bijii ; when he puts 
 the matter home to our confciences, ^re there not 
 with you fns againjl the Lord jour God.- It is our 
 duty, to take with the reproof, and to repent and S 
 ourfirji works. 
 
 5. Ferfons, whofe confciences are not blinded, 
 will readily take with the charge of their having 
 "xmih them fins againjl the Lord their God, The 
 prophet here does not plainly affert, that they had 
 Ijeen guilty of many fins againft the Lord -, but his 
 •words imply a very ftrong affertion of this, as he 
 appeals to themfelves. Are there not with you ^ even 
 vjith yo2ii_ fns againjl the Lord your God^ He 
 knew, that if their confciences were not feared as 
 ivith a hot iron, t:hey could not deny that their ini- 
 quities were manifold and great. He knew, that 
 they would be ft If- condemned, when he laid home 
 the matter to them. Their confciences within them 
 would concur with the word of God, which he de- 
 livered to them, in declaring, that e^iils paf reckon- 
 hig up encompajfed them. 
 
 So will it be with a perfon or people, when God*s 
 reproofs get a proper hearing, or due attention paid 
 to them. They will readily plead guilty belbre 
 him. Sometimes indeed the confciences of a people 
 may be fo ftupified and blinded, that they may fee 
 very little or no iin about themfelves \ or, thnt they 
 may fee many lins about them, but not the iin which 
 ihey are reproved for. How readily will men own 
 
 that 
 
ate many Sins againji the Lord. 293 
 
 that they are finners, and that they fin In all they 
 do ; and yet if you fpecify one particular fin which 
 you reckon them chargeable with, they will imme- 
 diately (land upon their defence, and either deny 
 the charge, or endeavour to extenuate their guilt, 
 and apologize for their conduct. Thus, though they 
 make a general acknowledgment of their fms, yet 
 were you to name their fins one by one, and charge 
 thefe upon them, very probably you would fcarce 
 find them, in their own account, guilty of any fm* 
 This is an evidence of great impenitency and dread- 
 ful ignorance of themfelves. And fuch perfons are 
 in remarkable danger of divine anger, Jer. ii. 35. 
 Tet thou fay eft ^ becaufe I am innocent ^ furely his an^ 
 gcr JJjall turn from me : Behold, I voill plead ivith 
 tbeCf hecaufe thou fayejl, I have notfinned- 
 
 The confciences of a people may be blinded by 
 pride or prejudice, fo that they may not difcern or 
 acknowledge their fins againft the Lord, They may 
 be proud of their profefTion and privileges, of their 
 gifts and attainments, and fo fecure under them, as 
 to reckon themfelves in no danger of doing any 
 thing very oifenfive td the Lord, They may have 
 fuch a prejudice in their own favours, as to imagine 
 that they have attained within a very fmall degree 
 of perfection. And hence when they are reproved 
 and threatened on account of their fins, they are at 
 a great lofs to conceive how fuch reproofs and 
 threatenings can have any application to them. 
 This feems to have been very much the cafe with- 
 the Jews, They refted fatisfied that they were per- 
 fons of a diftinguiJhed profeflion from others. Their 
 privileges were great and manifold, and had been^ 
 long continued with them. And thus they pleafed 
 B-b 2, themfelves^; 
 
294 ^ii^-^ the Prcfejfors of Religion 
 
 themfelves, that they were by profeffion the people 
 of God, without examining whether their conduft 
 was worthy of fuch a high charafter. The confe- 
 quence was, that when the Lord brought evil upom 
 them, they were difiiculted to find out the caufe of 
 it ; and accordingly are reprefented as fpeaking to 
 this purpofe, Jer. xvi. lo. Wherefore hath the Lord 
 pronounctd all this great evil againft us / or, what is 
 our ifiiquity f cr^ what is our fn that we have corny 
 mitttd againfl the Lord our God ? 
 
 Perliaps one reafon. why a profelling people may 
 be fo blind about their fins, is, that they more fre- 
 quently meafure their conduct by that of others, than 
 by the word of God. They compare their own life 
 by that of another perfon, who has perhaps little or 
 no regard for religion*, and the}'" meafure the gene- 
 ral praclice of the fociety they belong to, by that of 
 another fociety, and hence, becaufe they find UDt 
 fuch blemifhes about themfelves, or the fociety they 
 ar€ conne6led with, as appear to be about otheri, 
 they reckon that they have no remarkable fpots 
 about them at all. But will our not being fo guilty 
 as others, tend at all to prove that we are innocent? 
 Becaufe we may not be fo erroneous in our prin- 
 ciples, or profano and debauched in our pradice, as 
 others may be, will it follow, that we have no fins at 
 all againft the Lord oiuGod ? No perfon can be fup- 
 pofed, when he refiL^s for a moment, to argue in 
 inch an unreafonable mannero That we go not the 
 "length of wickednefs that others do, is ground of 
 thankfulnefs ; but v/here we have finned, we fhould 
 be ready to acknowledge it before the Lord. And 
 if we have a juft view of ourfelves, of our awful 
 {hortcomings, and daily tranfgrclTions j if our con- 
 
 fciences 
 
are many Sins agairijl the Lord. 295 
 
 fciences are not fallen aileep altogether, we will fee 
 how pointedly the appeal in this text applies to us, 
 Are there not with you, even with you^ Jins againji 
 the Lord your Cod? — We go on, 
 
 II. To mention fome of thefe firrs againft the Lord 
 our God, which, we have reafon to fear, are with us. 
 
 I. Our not being properly affected with the fins 
 of others, feems to be one of our fins againft the 
 Lord. It is no Bible dcdlrine, that a perfon is onlj 
 to be concerned about his own fins^ and to pay na 
 attention to thefe of others. That we are to mourn 
 like the do^ues in the "oalley, every one for his iniquity, 
 mull be true : But that we are to be in no manner 
 concerned about the backflidings of others, is as evi- 
 dently falfe. It is impoffible, that a true Chrillian 
 in fuitable exercife, can behold the £hs of a perfoa 
 or church, without any emotion \ feeing that his 
 Lord is greatly diilionoured, and his authority tramp- 
 led upon thereby. Whatever tends to pour con^ 
 tempt on Chrifl's name and authority, muft be grie- 
 ving to his people. They mull take notice of it, 
 and bear teftimony againfl it. 
 
 Accordingly the tellimony which we efpoufe, is 
 ftated not. only for truth and duty, as laid down in 
 the word of God and our ftandards founded thereon j 
 but alfo againft the deviations from thefe in former 
 and prefent times. And we fuppofe that there is no 
 ftrious perfon, though not of our communion, who 
 will lay afide his prejudices, and think like himfeif 
 for once ; we fay, there is no ferious perfon, when 
 he takes a view of the fins and defections of the 
 church and nation, but will fee evident reafon for 
 luch a tellimony. The fins which are therein tefii- 
 
 ned 
 
296 "^^ii^ i^^ Trofejfors of Religion 
 
 fied againft, it is not our bufmefs at prcfent to enu- 
 merate. We ill deferve the name of witnefles for 
 Chrift, if we be ignorant about what they are. 
 
 But we fear that we are not fo deeply afFc£led 
 with forrow on account of them, as we ought to be. 
 It is not enough that we know what the fins of 
 others are, (we mean, the public inicjuities of the 
 land) ; nor is it enough that we openly decLie cur 
 difapprobation of them ; but what heart-felt concern 
 are we under on account of them ? Are we not too 
 ready to think and fpeak of them in a dry and in- 
 different manner? Does it touch us in the mofl 
 tender part, to find the name of Chrift blafphemed ; 
 the leading doftrines of the Chriftian fyftem impugn- 
 ed •, the ordmances of the Lord pioftituted, in the 
 fcandalous being made as welcome to them in many 
 places, as the moft circumfped ; the headflnp of 
 Chrift over his church ufurped \ the dilcipme of his 
 houfe either laid afide or abufed ; and his laws daily 
 made void by a profane people ? Are we like the 
 Pfalmift, really ^rzV^'f^ vjhen we heboid tranfgreffors ^ 
 Do rivers of waters run from our eyes, becauj'e they. 
 keep not God's law ? Doth our concern and forrow 
 on account of the abominations taking place in prin- 
 ciple and practice, lead us to the throne of grace in 
 behalf of a backfliding church and people? Do we 
 thus wreftle for them in prayer, faying a^ Solomon, 
 (iKingsviii. ;4^(),^ HUir ihoji i7i hea'ven^ anuforgi'ue 
 thefn of thy ferniants, and of thy people If acl, afid 
 teach them the good way wherein they fjotild walk. 
 It is to be lamented, that there is io iitile of this 
 exercife taking place among us. And we ftiouM be 
 ready to acknowledge, tliat we are far from bejug 
 
 io 
 
are many Sins agninji the Lord, 297 
 
 fo afFe£led with the fins of thofe whom we bear telU- 
 mony againft, as we ought to be. 
 
 2» Ingratitude for the Lord's goodnefs to us is a 
 fin with us againft the Lord our God. This was 
 none of the lead of Ifrael's lins. They were up- 
 braided for it as early as Mofes's dajs. Deut. xxxii. 
 6. fooliJJj people, and unwife, do ye thus requite the 
 Lord? Is not he thy father that hath bought thee ? 
 Hath he not made thee, and efiablijhed thee ? And 
 this lin continued all along to be one of the general 
 features of that people. 
 
 We have too much reafon to charge ourfelves 
 with it. We have had diftinguifhing tokens of the 
 Lord's goodnefs towards us. Without infilling on 
 what he hath done for this church and land in gene- 
 ral, which others, as well as we, are indebted to him 
 for ; there is much of his goodnefs towards us to be 
 feen in our prefent comfortable circumftances. It 
 was great goodnefs of the Lord, when the national 
 church was become very corrupt and erroneous in 
 her dcdrine, tyrannical in her government, and floth- 
 ful in her difcipllne, that he inclined the hearts of a 
 few to bear teftimony againft her defedions, in a 
 xlate of feparation from her communion. It is great 
 kindnefs, that the caufe and teftimony of Jefus has 
 been handed down from thefe Fathers to us their 
 children, in agreeablenefs to the word of God. And 
 notwithftanding that too many, who have been in 
 acceflion to that teflimony, have gone out from us, 
 yet what a mercy is it, that the whole body has not 
 been left to turn the back upon it? Amidft all the 
 various contendings for the truth, and the feemingly 
 difaftrous circumftances that have attended thefe, yet 
 the truth is ftill among us. Can we think too high- 
 
298 With the Profejfors of Religion 
 
 ]y of a pure gofpel-difpenfationj-when it is fo rarely 
 enjoyed by many of our fellow countrymen ? Can 
 we too highly efteem folemn ordinances difpenfed to 
 thofe only who have the marks of difcipleihip, which 
 the Scripture requires.; while among others, the ig- 
 norant, the erroneous, and the fcandalous, are admit- 
 ted to them indifcriminately ? And to fay no more, 
 can we be too thankful for the outward peace and 
 tranquillity we enjoy, in profecuting the ends of our 
 teftimony ? In the latter half of the former century, 
 thofe who bare witnefs for Ghrift, and could not join 
 in the fafliionable profefHon of that day, had to do it 
 at the hazard of their lives. It is a great mercy, 
 that though few approve of our profeilion, yet we 
 have none to make us afraid. 
 
 Thefe are only parts of God's ways of goodnefe 
 towards us. But who among us can fay that we 
 praife him as we ought ? It is to be feared, that we are 
 too chargeable with what was faid of thefe, (Pfal. 
 cvi. 7.) They remembered not the ?nultitude of his mer- 
 cies. We have been a conliderable time in the en- 
 joyment of our privileges, and a grateful fenfe of 
 them is much worn off our minds. But let us all be 
 aflured, that the Lord who hath dealt Jo bountifully 
 ivith us, looks for a grateful return from us. And 
 all the return we can make him, is to entertain a 
 fenfe of his goodnefs, and acknowledge it wholly as 
 his doing. 
 
 3. The unbelief that prevails among us is cue of 
 our Uns againft the Lord our God. This was the 
 predominant fin, on account of which God gave up 
 with the Jewifli nation. Rom. xi. 20. Becaufe of un- 
 belief they were broken off. There are fad evidences 
 of its prevailing awfully among us. What bad re- 
 
 ceptioa 
 
are many Sins againjl jhe Lord, 299 
 
 ception does the gofpel of falvation meet with from us 
 in general ? Is there not too much ground for the old 
 complaint ; Who bath believed our report ! How few 
 mix faith with the hearing of the word, though other- 
 wife it cannot profit them ? The want of faith, at 
 lead in the lively exercife thereof, is evidenced by 
 the carelefs lives, the unguarded aQ:ions of a great 
 part of us. Faith is a grace that purifies the hearty 
 and muft neceflarily produce holinefs in the life and 
 converfation. And wherever there is little or no- 
 thing of this laft to be feen, it is a fad fign that un- 
 belief prevails in the heart. 
 
 There is but little appearance of any great inga- 
 thering of finners to Chriil by the gofpel. Very 
 few comparatively are turned from the error of their 
 ways unto the living God. And how much does 
 unbelief prevail among the Lord's own people ? 
 May not Chrift ftill upbraid us, as he did his dif- 
 ciples of old, ye of little faith / How little is the 
 word of God credited? How little dependance is 
 exercifed upon his promifes? How little of his glory 
 is feen in his ordmances ? How little of the boldnefs 
 and confidence of faith is experienced in our ap- 
 proaches to the throne of grace ? Thefe things Ihow 
 how rare faith is among us, efpecially in the proper 
 exercife thereof. 
 
 The confequences of this are fad. The gofpel is 
 not lidened to as God's voice to us-, Chrift is defpifed 
 and rejefted by us •, his righteoufnefs and grace are 
 not feen to be needed, and fo are not improved ; and 
 profeiTors fatisfy themfelves with a bare attendance 
 on divine inflitutions, without meeting with God in 
 them. 
 
 /t. Barrenneis 
 
300 IVith the ProfeJJurs of Religion 
 
 4. Barirennefs under the means of grace is a fin 
 with many of us again ft the Lord our God. This is 
 the neceflarj confequence of the former. While un- 
 belief prevails, mens fouls cannot profper under the 
 gofpel-difpenfation. And unfruitfulnefs under the 
 pains God is at with us, is a fad and God-provoking 
 fin. See how the Lord threatened to deal with his 
 people of old on account of it, Ifa. v. 4, 5. What 
 could I have done more for my mneyard that I have 
 not done in it ^ Wherefore when I looked that itjhould 
 bring forth grapes, brought it forth wild grapes P 
 And now go to ; I will tell you what I will do to my 
 vineyard: I will take away the hedge thereof and it 
 Jhall be eaten up . and I will break down the wall 
 thereof and it fhall be trodden down : / will lay it 
 wafie, itfljall not be pruned, nor digged, Alas, when 
 God looks on his vineyard among us, how little 
 growth in grace and holinefs will he .find taking 
 place ? 
 
 There are various mournful evidences of our bar- 
 rennefs. A fad wearying under ordinances is none 
 of the leaft of thefe. How little pleafure do many 
 find in waiting on God in the courts of his houfe ? 
 How uneafy are they when long detained there ? 
 The time has been, when fome of the fervants of the 
 Lord have taken pleafure to preach, and his people 
 taken pleafure to hear them, from morning to the 
 evening. But now a long fermon is a hateful, a 
 dreaded thing. How heavily do the hours drag 
 along on the Sabbath ? It is by far the moft tedious 
 day in all the week in the opinions of many ; and 
 would they be but honeft enough, they would join 
 thofe in the prophet's days, who faid, Whe?i will the 
 naw fiioon be gone, that we may fell corn ? And the 
 
 f^ahbath, 
 
are many Sim againjl the Lord, 30t 
 
 Sabhalhj that we may fet forth wheat? Oh, how few 
 are of the Pfalmifl's inind, who counted a day in God's 
 courts better than a thoufand dfeiuhere ; and chofe 
 rather to be a doorkeeper in the houfe of Gody than 
 djuell in the tents of wickednefs. Now, this wearying 
 of the day and ordinances of God, is a fad (\gx\ that 
 perfons are not profpering under them. 
 
 This is alfo evidenced, by a carelefs conduft and 
 behaviour, both before and after waiting on God i.i 
 his ordinances. We are but little concerned to 
 wreftle with the Lord in prayer, for his bleffing up- 
 on the n^eans of grace, before we attend on them. 
 This is an evidence, that we have but little expecta- 
 tion or deiire after God's enlivening prefcnce in ihefe 
 ordinances. And our carelefsntis in meditating up- 
 on, what our eyes JeCi and our ears hear, and ur 
 hands handle of the word of life, afterwards^ is a ligii 
 that we are (hangers to real communion with God 
 in his ordinances. How is the morning and evening 
 of the Sabbath confumed in carnal excercifes and 
 converfe, without properly reflecting upon the holi- 
 nefs of the ^ay, and the folemnity of the worfhip re- 
 quired of us thereon. We fhould mind the divine 
 xjrder, Sa?iBify my Sabbat hs^ and reverence my fanC" 
 tuary, I am the Lord. 
 
 In (hort, if we look into ourfelves, we will find 
 many fad evidences of a fpiritual decay. How weak 
 is our faith, our hope, our love to God and his ways ? 
 How dead are our afFeftions ? How much ^/ on. 
 things on the earthy and not or. things aboije / How- 
 feldom are we employed in thinking upon Chrift, 
 his righteoufnefs, and grace ? What little heart; have 
 we for religious exercifes ? How carelefs are we in 
 general, though the Lord hath evidently withdi%^wn. 
 
 G c himfelf 
 
5C2 , IVtth tie TvofeJJjrs of Religion 
 
 himfelf from his ordinances, and gone to his place, till 
 we acknowledge our iniquity? How faint and lan- 
 p-ulfliing are thefe delires after him, that any of the 
 Lord's own people attain to ? All thefe are evidences 
 of a fpiritual confumption ; and that our progrefs 
 under the means of grace is not equal to what might 
 have been expelled. 
 
 5. The fecret negle6l of known duties is perhaps 
 a fin with manj of us againfl the Lord our God. 
 ]-?y our profefijon we are bound to obferve every 
 duty and ordinance which the Lord hath appointed 
 in his word. There is no ufelefs or unnecefT-^ry in- 
 fiitution has any authority from him. Of confe- 
 quence, whatever he hath appointed, is neceflary for 
 the glory of his name, and the edification of his 
 people; yet it is to be feared, that too many who 
 bear the name of witnefTes for Chrifl:, are guilty of 
 omitting or negledling fome of thefe duties. We 
 have not indeed acccfs to follow one another at every 
 time, and in every place, that we may obferve the 
 conduft of each other. We cannot know with cer- 
 tainty who are confcientious in the performance of 
 clofet duties, fuch as fecret prayer, meditation, and 
 felf-examination. God and confcience are properly 
 witnefles of our faithfulncfs or unfaithfulnefs in thefe 
 exercifes. But if we might be allowed to guefs from 
 the habitually CArnal converfation and behaviour of 
 many, there feems to be reafon to fear, that they are 
 not men' given to prayer. • And if there are any 
 ivhofe confclences charge -tliem with the negled of 
 this duty, they ought to know, that they are guilty 
 cf a heinous fin ngai'nft the Lord their God. His 
 people are a praying people. A gracious foul can- 
 -iiDt live wkhpu^th'-.s exercife. It is the chirafter of 
 
are many Sins againjl the Lord, 303 
 
 every godly one, that he makes his prayer to God in, 
 a time when he may be found. 
 
 The duties of the family are alfo too much ne.- 
 glected. We would indeed hope and believe, that 
 liich care is taken, as that perfons who habitually ne- 
 gledt thefe duties, are not admitted to the full privi- 
 leges of church-memberfliip wiili us : becaufe fuch 
 families can fcarce be reckoned to have the truth of 
 religion in them, more than heathens. But though 
 there may be no habitual negleclers of thefe duties 
 among us, yet many perform them very partially, 
 and even overlook and omit them on many occafions. 
 And when they are dealt with, either by a miniilry, 
 or fellow Chriltians, what light and frivolous excufes 
 will they plead for their conduifl? ATany lay afide 
 thefe duties in the morning altogether, and plead 
 that they have not time, on account of their worldly 
 avocations, to perform them. If a perfon, indeed, be 
 necelTariiy called away from his family, before the 
 praifes of God can be celebrated; and if he have no 
 perfon left behind, whofe knowledge and Chriftian 
 prudence may be fuch, as that he can be entrufted 
 with the performance of that duty, the excufe may 
 be valid. But when perfons are not called away 
 from their families, nor have any thing more among 
 their hands than their ordinary employments, and 
 yet cannot get the morning or evening facrifices cf 
 praife and prayer offered up, is what we cannot con- 
 ceive. We do not think, that God ever dengned 
 to fill the hands of any of his people fo full of world- 
 ly bufinefs, as to juftle out, or leave no room for any 
 of the duties, which are more immediately owed to 
 himfelf. And we are afraid, that the true reafon of 
 the negle6l of thefe duties is, that perfons have not a 
 C c 3 right: 
 
304 IVzU the ProfcJJhrs of Religion 
 
 right liking to them, and therefore make anj littk 
 thing that comes in the waj an excufe for not per- 
 forming them. But let us remember, that it is a 
 good thing to fiew forth his loving kindnefs in the 
 mornings and his fait hfulnefs every night. It is what 
 the Lord looks for at our hands ; and we fhould fuf- 
 fer no excufe to have weight with us, but what we 
 really judge will bear weight in the balance of the 
 fan^hiary. 
 
 We might notice in this place, the too great ne- 
 gled of fecial prayer and Chriflian conference that 
 takes place. We believe indeed, that in the circum- 
 ilantiated cafe of many of our congregations, it is 
 imprafticable to have every member of them in a 
 fociety for thefe exercifes. We are in general a 
 people fcattered in the raidfl of many. But we can 
 fcarce be at a lofs to find a number of perfons, who 
 may have conveniency to afl'emble themfelves toge- 
 ther, and who neverthelefs pay no attention to this 
 duty. Such perfons are guilty of neglefting an in- 
 flitution that has the flamp of God's authority, as 
 much as any other, has the promife of his pre fence 
 annexed to it, and has been a great bLffing unto 
 many. When his people have been employed in 
 converfing about religion, be has furprifed them with 
 a manifeftation of himfelf. Witnefs the difciples go- 
 ing to Emmaus. While they talked of the things that 
 had happened, 'J ejus hitjft/f drew nigh^ and wejit with 
 them. And we reckon, that when religion is thri- 
 ving among a peop'C, the farers of the Lord will 
 fpcuk often one to another. 
 
 We might have noticed here alfo, the negle£l of 
 family falling and ihankfgiving which many are 
 chargeable with, contrary to the Lord's; word, I'hey 
 
 fhall 
 
are many Sii:s ctgalnjl the Lor^l. ^0$ > 
 
 Jlycdl mourn every family apart. But on thefe things 
 we infirt not. We Ihould a 1 be careiul to reflect 
 how far we are chargeable with thel'e and luch like 
 omiflions j and as they are z\\ Jins again/l the Lord 
 our God, we fliould pray for a difcovery of our guik" 
 in them, for the pardon of them, and for grace to • 
 make confcience of performing t efe duties in tim<e 
 coming. 
 
 6. The fcandals breaking out amcng us fiom tin^e 
 to time are fins againll the Lord our God i and ef- 
 pecially when the fcandalous perfons are either fugi- 
 tives from difcipline, or are carekfs about having , 
 their fcandals feafcnably purged according to the 
 prefcribed order. As we h^ve cur f^cret faults, 
 which cannot properly be brought forth as grounds 
 cf church difcipline, we have our prefumptucus or 
 .public fins alfo. It is a mercy, and we ought to - 
 fpeak it with humility, that thelt are not perhaps fo 
 . frequent among u.-, as among fonrse othera : But they 
 2jhrappen too often, to the opening of ahe mouth& tf 
 the adverfaries of 'the Lord's -cauie,- r.nd to the L.d- 
 dening of the hearts of the friends of- it. - 
 
 And it is a circumftance that adds much to tliC 
 guilt of vhem, that \ery often ihe penono chargeable, 
 ^ ^re backward -to contels the-ir fuuhs, aiwifuUriiL-to 
 .rthe difcipline of the Lord's hoiife.-- All^r^ are but 
 few who oifer themf.lvtg lor difcn>i::se, till they be 
 .^ caILd to do io^ . INIany v\iil liebjj as long ?.s poiiiolc, • 
 ... Is it not a very common .cufta.ii^\vith.;tl]^^m> ,to take 
 ^ no thought about having thti^ fcandaU piiuged, till 
 ^,-abjaut the time of -a lacramer.t r 1 h^ej[ uuictiy keep • 
 
 bajci^ lilL.they iland in need ol-,feaI^i&g pr^iinances, .or 
 ^,till &;a opportunity of ih.it klid . be ai.pioachin^, > 
 -X#ittle do luch peifcns thi ik:, tliat the v^^uiid they 
 C c 5 • giv^u 
 
306 JVit& the Frc/trfors of Religion 
 
 give to the caufe of religion by their fcandalous con- 
 du6t, is flill to be confidered as bleeding, till the fcan- 
 da! be purged, as God has appointed. And though 
 ive Vvould vvi(h to fpt^ak with all charity and caution, 
 yet we cannot help faying, that when a fcandalous 
 perfon can unnectflarily delay his fubmiffion to cen- 
 iure, it is a prefumption of a feared confcience, and 
 that neither his fin, nor the fcandal of it, has been 
 matter of right exercife to him. Perfons are too 
 ready indeed to be kept back from giving fatisfac- 
 tory evidence to the church of their forrow for their 
 fin, by fubmitting to difcipline, from a notion, that 
 to do fo is fnameful. But they ihould confider, that 
 to lie under fcandal, is a much greater difgrace^ That 
 they have finned againft God, and made themftlves 
 fcandalous in the eye of the church, is what they 
 cannot refled upon with too much fhame and blulh- 
 ing. But we do not think, that to fubmit to difcip- 
 line is a jrerfon's difgrace, but liis honour-, as it is an 
 evidence of the fenfe he has of his guilt, and of his 
 refpefl to the ordinance of Chrift. 
 
 7. 1 he decay of brotherly love and afFe<ftion is a 
 £n with us againft the Lord our God. We would 
 not be undtrltood, as if we imagined that this 
 is univerfal among us. Bat it is too much the 
 cafe. There is no duty more frequently recom- 
 mended by Chrift and his apoOles than love. Bj^ 
 this Jhall all men know that ye are my difcipks^ if J'^ 
 love one another. Let brotherly love continue. Seeing 
 ye have purified youf fouls in ohcyi?tg the truth through 
 the Spirit, unto unftigntd love of the brethttni fe 
 that ye love one another \iith a pure heart ftrnently. 
 Though othi-^rf may bite and dfjour- one another., yht 
 people of G^d (hould live in love and harmony. 
 
 Yet 
 
are many Sins aga'mjl the Lord, 307 
 
 Yet in how many inftances has ti^e love of the Lord's 
 people to one another waxed cold? It has fo to fuch 
 a degree, that thofe who do not wifh them or their 
 profeffion well, have got it as a fort of proverb, 
 *' They cannot agree among themfclves, how can 
 " they agree with others ?" This is rather a pitiful 
 and ill-natured infinuation, than a well-grounded 
 charge : becaufe, although private feuds may take 
 place between individuals, it is unreafonable to charge 
 the whole body as enemies to love and peace. 
 
 Yet it is very di/honourable to God, and injuriotis- 
 to the interefts of religion, that we live in brotherly 
 love fo little. There is a wonderful ftarchnefs among^ 
 profelTors in general- Their hearts do not warm to 
 each other. It is not ivitb them as in months pafl, 
 when they fhone in that loi}ej that fufferetb long^ and 
 is kind, that envieth not^ 'oaunteth not it/elf^ nor is puf- 
 fed up ; that doth not behave itjelf unfeemly^ feketh 
 not her own, is not eafly provoked^ and thinketh ncy 
 evil. Very much do thefe things prevail, which the 
 Apoftle Peter exhorts to lay afde, i Pet. ii. i. Where* 
 fore laying afde ell malice, and all guile, and hypo- 
 cri/ies, and envies, and all evil-Jpeahings. What a 
 fire of contention and ftrife will even a very trifling 
 fpark kindle ? How foon are the hearts of many 
 profeflbrs fet in oppofition to each other ? And how 
 difficult is it to perfuade them to drop their mutual 
 jealoufies and contentions ? So far from forgiving 
 their brother till f event y times J even, they can fcarce 
 be prevailed upon to do \\.for once. We might be 
 at a lofs to account for this, or even to believe it, 
 did not the Spirit of God tell us in the word, that a 
 brother offended is harder to be won than a Jlrong 
 
 city; 
 
^8 IVith the Trofejjors of Religion 
 
 city ; ancl their contentions are like the bars of a 
 cafiiCi Prov. xviii. 19. 
 
 We ought to reflect, that while we cherllh flrife, 
 and retain itii\y and hatied in our minds, it is im- 
 poffible that rehgion can piofper among us. A per- 
 fon, who is growing in gr:ice, and ndvancing. in his 
 fpiritual (lature, will defire that this may be the cafe 
 with others, and contribute his endeavour, by mu- 
 tual advice and example, to promote that end. But- 
 how can he do this, if he hate his brother, or if his 
 love to him hath ivaxed cold ^ We ihould.thtrefoie 
 attend to the wife counfel of the Lord, i John iv. 7, 
 8. Belovedy let us love o?ie another ; for love is cf GcJ : 
 and every one that lo'uethy is born of God, and hioweth 
 God. . He that loz'dth not, hioix:ith not God ; for God 
 ii lonje, 
 
 8, U.ntendtrnefs of walk and converfation is a fin 
 with many of us againlt the Lord our God. There 
 are too many who have fcarce any thing of what 
 conflitutes the charadler of Chrift's witntlfes about 
 them, but the name. Though the Lord's people 
 fliould be an holy people, ytt how little is true holi- 
 ncfs to be found ? The nioil that takes place is only 
 (if 1 may ufe the phrafe) « negative bulinefs ; that is, 
 they are not openly immoral, profane^ aiid fcanda- 
 lous. But how little are tbeydifpofed for holy exer- 
 cifes, and a holy coaverfatiun ? How feldom tm- 
 plojed in converfing about Ghrifl, and divine things? 
 How much do the things of this world, and, perliaps, 
 trifling amufements and divcrfion^, engrofs their at- 
 tention, and form the fubjecl of their talk on aimofl 
 every occalion ? '1 his is ineonfilltint with the- de- 
 fcription given of the righteous man, in Phd-xxxvii, 
 30, 31, ^'be mouth of the righteous Jpeahcth ivifdom, 
 
 and 
 
are many Sins agalnjl the Lord, 309 
 
 und his tongue talketh of judgment. And the reafon 
 or fpring of this is mentioned in thefe words, The 
 law of God is in his heart. If the law of God, or the 
 great things contained in it, had fuitable entertain- 
 ment from us, and were the fubjeds of our medita- 
 tion as often as they ought to be, our difcourfe would 
 not be fo habitually carnal and trifling as it is. 
 
 Many things lake place in the behaviour of pro- 
 feflbrs, which are hurtful to religion, although no 
 public fcandal can well be got fixed upon them, fo 
 as to bring them under church difciphne : fuch as 
 the unneceflary frequenting of carnal company, and, 
 perhaps, defpiling the fociety of their Chriftian 
 friends. Many appear among us, on the Lord's day, 
 in public ordinances, who love quite other company 
 the rell of the week. They attend on Sabbath in 
 the fame worfhipping aflembly with fellow Chrift- 
 ians, but the carelefs, the carnal, and the worldly, 
 are the men of their counfel on other days. They 
 would reckon it irkfome and tedious, to fpcnd an 
 hour in focial prayer and conference with fellow 
 communicants, but a number of hours fpent in a tip- 
 ling houfe, among carnal and irreligious men, Aide 
 away with great eafe. O how oppofite is this to the 
 fpirit and difpoficion of the King of Ifrael, who 
 would not fit with vain perfons^ nor go in ivith dif 
 fernhkrst but was, on the contrary, a companion of all 
 them that feared the Lord ! The faints on the earth 
 were his excellent and choice companions, and in them 
 was his delight. 
 
 In a word, clofe walking with God is very rare, 
 or, whence is the idle and vain talk, and the un- 
 guarded condufl, which many are chargeable with ? 
 How little do we ftudy to behave as the Jons of God, 
 
 without 
 
310 IVit/j the Profcjfors of Religion 
 
 without rebuke in the midjl of a crooked and perverfe 
 nation t and to make our light fo fhine before men^ 
 that they, feeing our good iLorks, may glorify our Fa- 
 ther in heaven ^ Wit out this we need not cxpe(fb 
 men to regard our poiefTion. Let it be never fo 
 pure and fcriptural, if our ualk and behaviour be of 
 a piece with their own, and not guarded and heaven- 
 ly, as it ought to be, they will reckon us only vil- 
 lains in difguife. They will judge that our profef- 
 iion, however much we may ieem to think cf It, is 
 no better than their own, lince it appears to have no 
 more influence upon our lives than theirs has. Thu3 
 the good ways of the Lord come to be fpoken evil of 
 by our means ; and, therefore, an untender walk 
 and converfaiion is a grievous fn againfi the Lord 
 our God, 
 
 A few inferences Ihall conclude this dlfcourfe. 
 
 I. We may learn, that we cannot be truly affe£i- 
 ed with the fins of others, unlefs we are convinced 
 of, and humbled for, our own fins. It is a folemn 
 mocking of God, to make a great noife about the 
 £ns of the church and land, in which we dwell, and 
 expatiftte largely upon the iniquities of the prefent 
 and former generations, while we are filent about 
 our own provocations. This is to difcern the 7notes 
 in the eyes of others, without feeing the beams in our 
 own. That we ought to pity and pray for a back- 
 fliding and incorrigible people, and to lament thj^t 
 the name and law of Chriil are lb much trampled 
 upon by them, is evidently our duty. But we are 
 not to do this, in the way of wiping cur mouths, like 
 the adulterefs, and faying, IVe have done no wicked- 
 nefs» 
 
 Right 
 
are many Sins againjl the Lord, 311 
 
 Right humiliation before God finds its caufe firft 
 at home. It begins with the perfon himfelf, and 
 makes him to acknowledge that he is the chief of 
 fnnerSy and more hrutijh than any man. So long as 
 we remain blind and unconcerned about our own 
 iniquities, it is impoflible that we can be really for- 
 rj for the fins of others. If we would, therefore, be 
 worthy of the name of the mourners in Zion^ let us 
 be firft calling to remembrance our own tranfgref- 
 fions, furveying them in all their aggravatiohs, and 
 confeffing them before God, with our eyes turned to 
 the propitiation for Jin, For this we have the ex- 
 ample of all right penitents in the word of God. 
 When the church was excited to the exercife of 
 mourning and humiliation, on account of a grievous 
 famine which was brought upon the land, in her 
 confeflion of fin, ihe takes notice of that of the pre- 
 fent generation, before that of the former, Jer. xiv. 
 20. IVe acknowledge^ Lord, our ivickednefs^ and 
 the iniquity of our fathers ; for we havefnned ogainfi 
 thee. When the Prophet Ifaiah got a remarkable 
 difcovery of the Lord in a viiion, which led him to 
 take a view of his own vilenefs, and that of the 
 people, his own firft drew his attention, and was firft 
 mentioned in his confeffion, Ifa. vi. 5. l!hen faid I^ 
 •woe is me ; for I am undone, becavfe I am a man of 
 unclean lips, and I dwell in the midfi of a people of 
 unclean lips : For mine eyes have feen the King, the 
 Lord of Hojls. From thefe two in fiances we may 
 fearn, that in every acceptable confeffion of fin, our 
 own iniquities will efpecialiy afFeft us. If our ex- 
 ercife be right to-day, each of us will be faying, as 
 the publican, God be merciful to me afinner, 
 -' '"' 2, Learn, 
 
312 U^iti the Profejfcrs of Religion 
 
 2. Learn, that the outward difpenfations of God 
 towards a people may be favourable, while yet he 
 has juft ground of quarrel with them. He had, oa 
 the occafion which our text refers to, granted the 
 Ifraelites a victory over their brethren of Judah. 
 Yet here their guiltinefs before him is declared in a 
 very expreflive and flrong manner. /Jre there not 
 "joith yoUy even ivith you^ Jins againjl the Lord your 
 God? The obfervation applies to us. God's kind- 
 nefs to us, as a church, hath been, and ftill is, very 
 great. He hath maintained his ordinances among 
 us in purity, and gives us outward peace and liberty 
 to enjoy them. But alas, has he not juft ground of 
 quarrel againft us? And if we rightly difcern the 
 ftate of things among us, we will perceive that he 
 is pleading this quarrel. For, although we have 
 his ordinances, yet how little of his gracious pre- 
 fence is enjoyed in them, in comparifon of what 
 hath been experienced by his people formerly ? He 
 hath ivithdraivn himfeif, and is gone^ The heaven- 
 ly rain doth not Jill th§ pools, as in former days, and, 
 hence, the fat land is turned into harrennefs^ for the 
 Jins of thofe that dwell therein. 
 
 3. Learn, that one reafon of our not fufpe£ling 
 ourfelves to be guilty of many fins againft the Lord, 
 is our not inquirmg about them. The men of Ifrael, 
 it would appear, did not fnfpeft that they were re- 
 markably guilty before God. But the prophet, by 
 interrogating them fo fbarply, meant, that they 
 fliould examine their own confciences, and let thefe 
 decide in the matter. Are there not witb you- — Jins 
 again fi the lord? When once they began ferioufly 
 to make the inquiry at themfelv^s, they, doubtlefs, 
 
 would 
 
are many Sins agaitift the Lord. 3I3 
 
 would be laid under a neceflity of anfwering the que- 
 ition in the affirmative. 
 
 This will alfo be found to be one caufe of a great 
 miftake among us, in that we are fo ready to talk a 
 great deal about the fins of others, and to be very 
 clofe-mouthed about our Own. It is very natural 
 for men to perceive with acutenefs the faults and 
 and foibles of others, while they will not fee the 
 fame, or worfe, in themfelves. Let us turn our eyes 
 towards omfelves. Let us obey the voice of God to 
 this purpofe : Noiv^ therefore, thus faith the Lord 
 ofhcjls, Confder your ways. Let us put in pradlice 
 the refolution of the church; Let us fearch and try 
 our ways, and turn unto the Lord, Let us bring our 
 condu6l, as individuals, as a religious fociety, to the 
 bar of God's word, and examine impartially how far 
 it agrees or does not agree with it. Let us compare 
 our praftice with our profeffion, and fee whether they 
 correfpond, or whether they give each other the lie. 
 And, doubtlels, we will be very partial in our own 
 favours, if we find not reafon fufficient to fay, With 
 us, e^iien with us, 2^x0. fns againfi the Lord our God* 
 
 4. Hence fee, matter of exhortation. 
 
 ly?, Seek a difcovery of your own fins. God on- 
 ly can give you a proper knowledge of them. Un- 
 der an apprehenfion of the great number, and hei- 
 nous nature of them, you iliould pray, after the ex- 
 ample of Job, chap. xiii. 23. How many are mine 
 iniquities andfns ^ make me to know my tranfgrefjion^ 
 and myfn. It is a promifing fymptom, in the cafe 
 of a perfon or people, when the Lord Ihews them 
 their guilt and vilenefs, and keeps thefe in their eye. 
 David's having his fin ever before him, was an evi- 
 dence that it was blotted out of God's fight. 
 
 D d 2dly, 
 
3i 4 ^if^ the Frofejfors of Religion 
 
 2dly, Seek to be brought to a proper concern on 
 account of your fins. You muft not be fatisfied with 
 a general notion of what they are ; but muft pray to 
 have your confciences imprefled with the awful guik 
 of them. Your eye muft affect your heart. Seek a 
 difcovery of the diftionour done to God by your fins, 
 in confequence of the diftinguiflied profefilon which 
 you make. If you get a right view of them, you 
 will be convinced, that after all your eflays at mourn- 
 ing over them before the Lord, you have never yet 
 been fo exercifed about them as you ought to have 
 been. Nothing will occafioa more forrow to a man 
 of a tender confcience, than the fins of a profefling 
 people, becaufe thefe have a long train of aggrava- 
 tions attending them, which the fins of others have 
 not. Jeremiah has been fometimes ftiled the weep- 
 ing prophet i but we find him fpeaking as if he 
 thought that he had not wept enough. Hence he 
 fays. Oh that luy head were waters, and mine eyes a 
 fountaifi oj" tears, that I might weep day and night for 
 thejlain of the daughter of my people 1 
 
 '^dly. Seek the pardon of all your fins. This God 
 hath promifed to beftow, and his promife affords us 
 encouragement to alii it. 'T^ahe with you words, and 
 turn to the Lord; fay unto him, Take away all ini- 
 quity, and receive us gracioujly. Say in the words 
 of David, For thy name's fake, Lord, pardon 7?iine 
 iniquity, for it is great. Plead for the pardon of fin, 
 upon the ground of the propitiatory facrifice which 
 Chrift offered up. This is a never-failing argument ' 
 at the throne of God. And it is only in the faith 
 of pardoning mercy, that you will be truly forrow- 
 ful for fin, and truly fincere and explicit in confef- 
 fmg it before the Lord, 
 
 ^thlyt 
 
are many Sins againji the Lord, 315 
 
 ^th/ft Seek grace to guard you agalnft perfeve- 
 ring in thofe fins with which you ftand chargeable 
 before the Lord your God. If our forrow be of ai» 
 evangelical kind, it will iflue in turning from fin to 
 God, The legalift fins and repents, and again he 
 greedily rufhes on the commiflion of thofe fins which 
 he profefifed to repent of. He imagines himfelf able 
 to abftain from fin at his pleafure, and makes all his 
 refolutions againft it in his own ftrength. Sin, 
 therefore, has an eafy viftory over him. But, if 
 you be true mourners on account of the iniquities 
 "which teftify againft you, you will be committing^ 
 yourfelves to the Lord, that, by his grace, he may pre- 
 serve you from them. You will refolve againft them 
 in the ftrength of the grace that is in Chrift Jefiis. 
 Confider that this is your duty. All your profefled 
 humiliation for fin is vain, if you do not give up 
 with it. He that cover eth his Jin 5 Jhall not prof per : 
 hut whofo confelfetby and forfaketh them, Jhail have 
 mercy. Surely it is meet to he /aid unto Gody I will 
 not offend any more. That which 1 fee noty teach 
 thou mei if I have done iniquity^ I will do no more* 
 
 D d 2 S E R. 
 
31$ ^^^fifift Courfe in cuil Days, 
 
 SERMON XII. 
 
 THE SAFEST COURSE IN EVIL DAYS. 
 
 Psalm Ivii. 2. 
 
 ■ ' In the Jhadovj of thy wings will 1 male my rC' 
 fuge, until thefe calamities be overpaft, 
 
 717 HEN the judgments of God are in the earth, it 
 becomes the inhabitants of the world to learn 
 righteonfnefs. A prudent man forefeeth the evil^ and 
 hideth himfelf: hut the Jimple pafs on, and are pU" 
 nijhed. We have mvch fin prevailing with lis, and 
 nve belong to a fmful and perverfe generation. The 
 Lord has been long frpiting us with many fpiritual 
 judgments, befide coniiderable temporal ones; and 
 he feems, at prefent, to be threatening to overwhelm 
 us with ftill more feniible and dreadful calamities. 
 We Ihould be ftudjing preparation for fuch times, 
 Becaufc I will do this u?ito thee, prepare to meet thy 
 Gody Ifrael. If we would be truly fafe in fuch a 
 time, we fhould be taking the courfe which the 
 Pfalmift exemplitieth in the words before us. 
 
 The title of this pfalm informs us, that it was com- 
 pofed by David, when he was under perfecution 
 from Saul. It fets before us the flrong confidence 
 which the Pfalmift had in God, in a time of great 
 
 danger. 
 
^he fafejl Courfe in evil Dayi» 317 
 
 danger. He had indeed remarkable occafion to ob- 
 ferve the Lord's goodnefs and care about him, in 
 his many wonderful efcapes from that deceitfdl and 
 blood-thirfty man. And all thefe deliverances he 
 improved, for ftrengthening his faith and truft in 
 God. If the Lord had not been upon his Jide, furely 
 men would have fix: allowed him «//>, when their wrath 
 was kindled againji him. 
 
 He begins the pfalm with a prayer for divine 
 mercy, which is earneflly repeated. Be merciful 
 unto me, God ; he merciful unto me* He had no 
 mercy to exped at the hands of his enemies, for he 
 knew that the tender mercies of the wicked are cruel. 
 But he knew that the Lord is a merciful God. He 
 had formerly tajled that he is gracious. And the 
 mercy of the Lord was an inexhauftible fource of 
 confolation to him, when his enemies were botU 
 powerful and malicious. He trujied in God's mer- 
 cy, and his heart rejoiced in his fahation. Be merci- 
 ful unto me, fays he, for my foul trufieth in thee. It 
 is God as a God of mercy only, who is, or can be, 
 a proper objedt of truft and confidence to a linner. 
 A difcovery of him as a God of pardoning mercy 
 excites the foul to the exercife of faith in him. Nor 
 {hall the perfon, who trufts in God's mercy through 
 Chrift, ever be afhamed or difappointed. '^hey that 
 trujl in the Lord f Jail be like mou?it Zion, which can^ 
 not be moved. 
 
 In the words before us, the Pfalmift declares what 
 would be his exercife, and where he would ftill have 
 recourfe for fafety in dangerous times. He had truji- 
 ed in the Lord, and he had found it a fafe and plea- 
 fant exercife. He would, therefore, perfevere in ito 
 Tea, in the Jhadcw of thy wings will I make my rC" 
 ^^U »^^?/ thefe calamities be overpaji^ 
 
 Dd3 'Bir 
 
3l8 I'befafejl Courfe in evil Day^. 
 
 The prefent time was a time of calamity? and 
 trouble to David, which we find hira defcribing ia 
 the following part of the pfalm. It was a time of 
 calamity to the nation of Ifrael in general, in many 
 refpedts. They were under tokens of God's difplea* 
 fure, in the internal commotions and fchifms which 
 were taking place among them, as well as in the at- 
 tacks made upon them by foreign enemies, in Saul's 
 time. — ButDavid believed that xhti^ calamities would, 
 cverpafs j and he would, in the meantime, make his 
 refuge in the Jhadoxv of Jehovafj'j wings. The 
 mode of exprelTion evidently refers to the young 
 and tender chickens running for fafety under the 
 -wings of their darn, at the approach of danger. 
 David knew that his only fafety lay in the divine 
 prote6lion. He took God himfelf as his refuge and 
 Jire?zgthy a very prefent help in trouble. 
 
 This is the courfe which the Lord's people are Hill 
 to take, in every time of calamity, whether private, 
 or more public. Under all their perfonal and pri- 
 vate troubles, they find fafety and confolation in 
 God, — fafety from the curfe, and from all the penal 
 evil which is naturally in every adverfe difpenfa- 
 tion. The belief of his favour and love, makes their 
 trials light and fweet, and his faithfulnefs fecures 
 deliverance from them, and vidory over them, in 
 due time. 
 
 The fame courfe we fhould all be taking in a time 
 of public calamity, when many judgments are ly- 
 ing on the generation, and when additional calami- 
 ties are threatened, impending, and, as it were, at the 
 very door. The true Chriflian can behold thefe, in 
 the exercife of faith, without flavifh fearj or diflrao- 
 tkn, and can iing, as David did, Tea,Miii^eJhadpw 
 
'fhefafeji Courfe in evil Days, 319 
 
 cf thy wings will I make my refuge^ until ihcfe ca- 
 lamitits he overpajl. What we propofe, in difcour- 
 fing further upon this £ubjc6t, is, 
 
 I. To obferve fome things with refpeft to 
 
 times of public calamity. 
 
 II. To coniider where the people of God make 
 
 their refuge in fuch times •, and then to 
 add a few inferences. — We are 
 
 I. To obferve ibme things with refpe£l to times 
 of public calamity. 
 
 I. They are times of great finning. Judgments 
 are not brought upon nations, but in confequence of 
 God's being highly provoked by their iniquities. 
 Hence the day of calafmity is called the day cf pro- 
 vocation. Pfal. xcv. 8. God is provoked, and laid 
 under the necellity of teftifying his difpleafure a- 
 gainft a finning people, efpecially when they are 
 guilty of hardening their hearts and perfevering in 
 their finful courfes. This is always to be fuppofed 
 as the procuring caufe of outward calamities. By 
 thefe the Lord is pleading a controverfy, of which 
 the wickednefc.of a nation is the juft ground. The 
 confequence of this is, that, in the moft terrible ap- 
 pearances which God makes as the God of Judgement, 
 a nation may read its own fin. Micah i. 3 — 5. Be- 
 .hold the Lord conuth forth out of his place, and will 
 come down^ and tread upon the high places of the earth, 
 .And the mountains fh all he molten under him, cind the 
 rallies Jhall be cleft, as wax before the fire, and as the 
 waters that are poured down ajleep place. . For the 
 tranfgrefjion of yacoh' it all this^ and f^t^'ihejtns of 
 the houfe of If r a el. 
 
 Men 
 
320 Thefa/eji Courfe in evil Day t» 
 
 Men often look upon fin with indifference, but it 
 is impoflible that God can do fo. He is of purer eyes 
 than to behold evil. It is a violation of his law, which 
 is holyf jujly and good. The juftice and holinefs of 
 his nature necelTarily require, that he fhould ftate a 
 quarrel on that ground. And, accordingly, public 
 judgments and calamities never take place, but where 
 the fins of a people have paved the waj for them. 
 The waters of the flood were not poured out upon 
 the earth, until God/aw that the wickednefs of man 
 vjas great. The dreadful deftrudion of Sodom and 
 Gomorrah was not brought on, till the ay of their 
 atrocious wickednefs reached up to heaven. The de- 
 firudlion of Jerufalem followed upon her filing up 
 the meafure of her fin» 
 
 That the prefent time, as well as times paft, is re- 
 markable for the abounding of iniquity y\% fo notorious 
 to every ferious obferver, as to need no proof. What 
 a multitude of iniquity is to be found with us, on ac- 
 count of which God hath partly dealt with us al- 
 ready, and may yet deal further with usj as with 
 Ifrael of old! Jer. xxx. 14. / have wounded thee 
 wit If the wound of an enemy, with the cbajiifement of 
 a cruel one, for the multitude of thine iniquity ; becaufe 
 thy fins were increafed, Apoftafy from the purity 
 of reformation formerly attained unto, — the moft 
 flagrant breaches of folemn vows, — prevailing error, 
 immorality, profanenefs, and in fidelity ,r— contempt 
 ef God's ordinances,— and fpiritual barrennefs under 
 them, — chara£lerife the prefent age. When thefe 
 evils are found taking place in a land, which God 
 formerly owned as his beloved land, in a very fingu- 
 lar. manner, they muft exceedingly provoke the eyes 
 
 of- 
 
Tie fafejl Courfe in evil Days. 321 
 
 •f his glory. Sin is greatly aggravated, and God is 
 more dillionoured there, than in other parts of the 
 world that never enjoyed fuch diftinguifhing tokens 
 of his favour. And hence Immanuel's land, when 
 iin abounds in it, is, in a particular manner threat- 
 ened with judgments. Ifa. viii. 8. Behold^ the Lord 
 hringetb up upon thejn the waters of the rivei'f Jlrong 
 and many .i cDen the king of AJfyria^ and all his glory : 
 and he fhall come up over all his channels^ and go over 
 all his hanks. And he fhall pafs through J'udah ; he 
 fJmll overflow and go over ; he fhall reach even to the 
 neck : and the fir etching out of his wings fhall f II the 
 breadth of thy land, Immanv2l, With this com- 
 pare Amos iii. i, 2. Hear this word that the Lord 
 hath fpoken againfl yoUy children of Jfrael^ agai?fi 
 the whole family which I brought up from the land of 
 Egypty fayingf Tou only have I known of all the 
 families of the earth : therefore I will punijh you for 
 all your iniquities, 
 
 2. Times of calamity are times of divine anger. 
 They are called the day of indignation. Ezek. xxil. 
 24. Son of many fay unto her, T^hou art the land that 
 is not cleaufedy nor rained upon in the day of ijidigna- 
 tion. By public calamities God marches through a 
 land in indignationy as the expreffion is, Hab. iii. 12» 
 This is the heavielt and mod dreadful ingredient in 
 public judgments, as well as in private afflidions. 
 Both a perfon, and a people, may fometimes have 
 troubles appointed unto them, for their correflion, 
 and for the trial of their faith and patience. God 
 fees it needful that ihey fhould he in heavinefs^ through 
 manifold temptatiotis, that the trial of their faith^ 
 which is more precious than of gold that periJJyetb^ 
 might he found unto praife, and honour, and glory ^ at 
 the appearing ofjefus Chrifi. But when wickednefs 
 
 is 
 
3^2 2 The fa/eft Courfs in evil Days, 
 
 is prevalent in a land, God is provoked to bring Ca- 
 lamities upon it, as the effedl of his juft difpleafure 
 and wrath. And this wrath is fometimes on all the 
 multitude thereof^ — on all ranks and degrees of men. 
 £zek. vii, 12. 1'he time is come, the day draweth 
 near ; let not the buyer rejoice^ nor the feller mourn; 
 for wrath is upon all the multitude thereof. In like 
 manner we read of the generation of his ivrath, Jer. 
 vii. 29. How inconceivably dreadful and dangerous 
 is the ftate of that generation ! If they be appre- 
 henlive of no evil, it is fo much the worfe ; for when 
 they Jhall fay, Peace andfcfety, then fudden defiruC' 
 iion Cometh upon them. It is dreadful to think, that 
 the God of heaven is looking down on a people with 
 an eye of indignation ! If his loving-kindnefs is letter 
 than life, his wrath muft be worfe than death. Who 
 knowetb the power of his anger? It appears infinitely 
 terrible, when we confider who he is, and who the ob- 
 jefts of it are. He is the infinite Jehovah, and they 
 are finners of mankind, impotent, and abfolutely in- 
 capable of refifting him. The boldeft, the moll da- 
 ring, and mod powerful, are as nothing before him.- 
 ^t thy rebuke, O God of Jacob, both the chariot and 
 horfe are cajl into adcadfeep, T!hou, even thou, art 
 to be feared, and who may Jiand in thy fight when 
 once thou art angry t Pfal. Ixxvi. 6, 7. His wrath 
 is not at all removed from finners continuing in fin, 
 even when he may be beftowing many external be- 
 nefits upon them in the courfe of his providence. 
 The incorrigible finner, and an incorrigible genera- 
 tion, are conflantly in a ftate of wrath, however God 
 may outwardly deal with them, God is angry with 
 the wicked every day. If he turn not, he will whet 
 his fword ; he hath bent his bow, and made it ready, 
 Ue hath alfo prepared for him the infiruments of death. 
 
 The 
 
"^hefafejl Courfe in evil Lays. ^Ig 
 
 The wrath of the Lord of hofts m^ifl infallibly take 
 effeft againft a finning perfon and people, if they turn 
 not to hinfi by evangelical repentance and reforma- 
 tion. It is impoffible in any other way to efcape his 
 righteous judgment, "though hand join in hand, the 
 wicked Jh all not be unpnnijhed. Judgment may be 
 long delayed, but will overtake the finners in Zion at 
 laft. Eccl. viii. 12, 13. 1'hough a Jinner do evil an 
 hundred times, and his days be prolofiged, yet furely I 
 know — that it Jhall not be well with the wicked, nei^ 
 ther Jhall he prolong his days, which are as ajhadow; 
 becaufe hefeareth not before God. 
 
 3. That the calamities brought upon a finful na- 
 tion are fometimes very various. David fpeaks here 
 of calamities, denoting numerous diftrefling judgments 
 or affliftions. As the fins of a land are multiplied 
 againft God, he multiplies the tokens and efFefts of 
 his difpleafure. Many for rows /hall bs to the wicked. 
 There are judgments, both of a temporal and fpiri- 
 tual kind, with which the Lord vifits a degenerate 
 and backfliding people. He takes away his Holy 
 Spirit from his ordinances, in a great degree ; fo that 
 thofe ordinances, which are the appointed means of 
 converfion and true reformation in a land, fail of 
 their efFed. Multitudes experience no faving bene- 
 fit by them. Inftead of being convened and healed, 
 they are hewed by the prophets, and flain by the 
 words of God's ?nouth. Many are left to defpife di- 
 vine inftitutions, and to think it below them to attend 
 upon them. The Lord permits a fpirit of error to 
 prevail. A lying fpirit is put into the mouth of the 
 prophets, fo that they prophefy lies, and difieminate 
 the moft dangerous and deltrudlive errors, inftead of 
 the gofpel of Chrift; while, on the other hand, 
 
 lirong 
 
 t 
 
324 ' ^he fafejl Courfe in e-cilDayi. 
 Jlro?ig delujion is fent upon many, that they are left to 
 helie'je lies^ and to folloiu their pernicious ways, A 
 fpirit of infideUty and profanenefs is permitted to 
 make great havock, and to carry many away to 
 their eternal deftrudion. Inftead of people taking 
 thought about iin, and turning from it to God, they 
 are left to be impenitent and obftinate, in defiance 
 of reproofs both by word and providence, like thefe 
 mentioned in Jer. v. 3. Lord^ thou hajl Jiricken 
 them, but they have not grieved ; thou hajl confumed 
 them^ but they have rejufed to receive correBion : they 
 have made their faces harder than a rock^ they have 
 refufid to return. It is a great judgment, when men 
 are given up to flupidity and fecurity at a time in 
 which calamities are threatened and impending. It 
 is no lefs dreadful, when they are only awake to 
 outward and temporal danger, but continue faft 
 afleep, in a ftate of utter carelefnefs about prevailing 
 iniquities, which are the caufes thereof, Thefe 
 things belong, both to the fin, and to the punishment 
 of a people. They are judicially given up of God 
 to the ways of their own hearts, and to walk in their 
 own CQunfcls. And this makes a time calamitous 
 indeed. 
 
 There are alfo various temporal judgments, by 
 which God manifefts his difpleafure, and inflicls his 
 wrath upon a finning land. V^he Lord is known by the 
 judgment which he executeth. He threatens, and often 
 puniilieth, as he did that people, Jer. xiv. 10. When 
 they f aft, I will not hear their cry ; and when they of- 
 fer bur?it-offering a7id an ohlationt I will not accept 
 them : hilt I will ccnfume by the /word, and by the 
 famine, and by the pejlilence. He puts forth his hand 
 upon their fubftance, their trade, and their credit. 
 
 He 
 I 
 
^hefufejl Courje in evil Days. 325 
 
 He fometimes mingles a perverft fpirit in the midfl of 
 th€777, kindles the fire of diflenfion and war among 
 them, and makes them y^// down every man by the 
 hand of his brother. For ivickednefs burneth as the 
 fire : it /hall devour the briers and thorTis, andjhall 
 kindle in the thickets of the for efi^ and they f mil mount 
 up like tbe lifting up offmoke. I^hrough the ivrath of 
 the Lord of hofts is the land darkened^ and the people 
 Jhall he as the fuel of the fire : no man fhall fpare his 
 brother. Ifa. ix. 18, 19. 
 
 4. Times of calamity are times of danger. So 
 much is implied in David's refolation here. He 
 faw that there was danger, and fht-refcfre fays, In the. 
 ■fl}adow of thy wings I will mah^ my refuge. TheVe 
 is a holy and dutiful fear neceflary, when the Lord, 
 cometh out of his place to punijh the inhabitants of a 
 land for thnr iniquity . My fiejh trembleth for fear 
 of thee, faith the Pfalraift, and I am afraid of thy 
 judgments. We are indeed to beware of a feat of 
 judgments, -without the fear of God. Many will bft 
 greatly alarified at the profpeft of judgments and ca- 
 lamities, w^hich aiFe<5t either their natural life or pro- 
 perty, who have no fear of a holy God in their 
 hearts, nor are afraid of fin, which is the true caufe 
 of all their mifieries. They roar like hears, whea 
 their ezternals are touched, but they do not mourn 
 iike doves of the "jallies, every one for his iniquity. 
 '-We 'are alfo' to beware of that fe^r which flows from 
 & diilnifl of God, as if he were not able to preferve 
 tK, and to order all things, even in perilous times, 
 for our good. But we are to eXercife a fear, ariling 
 from a view of God's majefly, lis offended againft 
 fih, and from real grief on account of thefe iniqui- 
 fits and abominations, which have ptovoked him to 
 E e anger. 
 
-3*6 "ihejafejl Courfe in evil Days, 
 
 anger. A fear of felf-diffidence and watchfulnefs 
 becomes us, left the day of calamity come upon us un^ 
 awarcsj and left we be carried out of God's way by 
 any of the perils attendant on fuch a day. There 
 is a danger of falling into a fecure and careleis frame 
 of heart. This is one of the fpiritual plagues, which 
 are poured out upon a finning people, as we men- 
 tioned above. We fhould beware of being fecure, 
 as if we were innocent, and had no hand in the pro- 
 <uocation. With us, even with us, arejins againjl the 
 Lord our God, On the other hand, there is a danger 
 of fainting, of giving way to defpondency, and an 
 undutiful and flavifh fear. Prov. xxiv. lo. If thou 
 faint in the day of adverjity^ thy Jlrength is fmalL 
 We are to prevent fainting, by aiming at the exer- 
 cife of faith in God, as our God, and our refuge. / 
 had fainted^ fays David, unlefs I had believed to fee 
 the goodnefs of the Lord in the land of the living. In 
 another pfalm he fays. What time I am afraid, I ivill 
 trujl in thee. In a time of great outward calamity, 
 fuch as when God is profecuting his q\iarrel againft 
 a finning people, by the fword, or the famine, or the 
 peftilence, there is a common danger that all are ex- 
 pofed unto. There is no fecurity for our being fafe 
 then, whatever means we may ufe, if we are not, 
 above all, taking David's method of fafety, by mak- 
 ing God our refuge. 
 
 5. Times of calamity are to be looked for, in the 
 Lord's progrefs toward the reftoration and enlarge- 
 ment of his church. We are not to exped the re- 
 building of Zion, but through a train of terrible 
 judgments on the nations of this world. We do 
 not fay, that thefe calamitous difpenfations arc to 
 be the proper and effei^ual means of accompliftiing 
 
 God's 
 
'^he fafeft Courfe in evil Day s^ 327 
 
 God's gracious purpofes refpeding his church. This 
 will be done by the fpiritual means of his own ap- 
 pointment, attended with fupernatural and gracious 
 efficacy. But we fay, that this great and glorious 
 change, as to the ftate of the church of Chrift, will 
 be introduced by days of heavy judgment and ca- 
 lamity. This is agreeable to God's ufual method of 
 appearing to render his own work in Zion profpe- 
 rous. Pfa. Ixxvi. 8, 9. ^hou didjl caufe judgment 
 to be heard from heaven; the earth feared and was 
 
 Jiilly when God arofe to judgment^ to fave all the. 
 meek of the earth. Before he proceed to revive his 
 worhf he has the works of darknefs^ the works of fin 
 and the devil, to deflroy. Men evidence their en- 
 mity againft him, by oppofing his interefts in the 
 church, or, by fupporting antichriftian errors, abo- 
 minations, and idolatries, contrary to the real wel- 
 fare of his fpiritual kingdom. The Lord has this 
 oppofition to level, and it is ordinarily done by a 
 courfe of temporal judgments. This might be fhewn, 
 by many Scripture teflimonies, to be the method 
 which he hath formerly taken, and which he is yet 
 to take. He warned the difciples of it, and he is, 
 by the fame words, ftill warning us. Luke xxi. 
 25, — 28, Inhere fhall hefigns in the fun., and in the 
 moon, and in thejiars; and upon the earth dijlrefs of 
 nations, with perplexity ; the fea and the waves roar- 
 ing ; mens hearts failing them for fear, and for look- 
 ing after thofe things which are coming on the earth,' 
 
 for the powers of heaven fhall he fhaken. And then. 
 
 fhall they fee the Son of man coming in a cloud, with 
 
 power and great glory. And when thefe things begin 
 to come to pafs, then look up, and lift up your heads : 
 
 for your redemption draweth nigh, Verfe 31. When 
 E e 2 yg 
 
328 I'h'efafejl Courfs in evil Days, 
 
 ye fee thefe things come to pa/sy know ye that the king- 
 dom of God is nigh at hand. In Jer. xxx. 18, 19, 30. 
 there is a gracious promife about the reftoration of 
 the ch urc h . ^hus f ith the Lo r p, Behold, I will bring 
 Qgain the captivity of Jacob's tents y and have mercy 
 on his dwelling-places : and the city fkall be builded 
 •upon her own heap, and the palace JJmll remain after 
 the manner thereof Ajid ovt of them fhaU psrecced 
 thajikfgivingy and the voice of them that make merry : 
 .and I will multiply the?;ij cmd they fi all not be few ; 
 I will alfo glorify them, and they Jlndl not be fmalL 
 Their children alfo fhall be as aforetime, and their 
 congregation fhall be efiablifhed before me, and I will 
 punifh all that opprefs them. See, in verfe 23, 24. 
 how the accomplishment of this gracious promife is 
 to be introduced. Behold, the whirlwind of the Lard 
 goeth forth with fury, a continuing whirlwind ; it 
 fjjallfall with pain 7: pen the head of the wicked. The 
 fierce anger of the Lord fhall not return, until he hath 
 done it, and until he hath performed the intents of his 
 heart. And, kit we fhould think that the pall age 
 only rcfc!rs to former times, and not to ours j it is ad- 
 ded, In the Ic'titer days ye fhall confider it. In the 
 book of the Revelation, we are exprelsly taught, 
 that the coaoplete and final downfal of Antichrift 
 •will be attended with terrible calamities on all the 
 interefts of his votaries,-^on all who aid and fupport 
 him; as may be feen particularly from chap, xviii. 
 and xix. So it is evider^t, that times of calamity are 
 ilill to be looked for, as truly as we are to expe^ 
 the Lord to appear gracioufly, for reftoring his in- 
 tcrefts in the church, and making her a praife in 
 th^ earth, 
 
 6. That 
 
'The fafeji Cour/e in evil Days, 329 
 
 6. That times of calamity will come to an end. 
 The Pfalmift believed that they would pafs over-. 
 This is alfo intimated in the warning which God 
 gives to his people in I fa. xxvi. 20. Comej my people y 
 enter thou into thy chambers, andjhut thy doors about 
 thee : hide thy/elf as it were for a little moment^ un^ 
 til the indignation he overpaji. To God's inveterate 
 and irreconcilable enemies, a day of public, calamity 
 will be only the beginning offorrowi. They may be 
 driven away in their wickednefs, by the ftroke of hi»- 
 righteous judgment, into a ftate of everlafting woe, 
 where the worm dieth not, and the fire is not quench- 
 ed. But the church and people of God have always 
 reafon to cxpeft, that the foreft and longeft day of 
 the pleading of God's controverfy will have an end. 
 ■Times of calamity may be longer, or ihorter, juft as 
 Godi in his fovereignty, is pleafed to appoint, and as 
 he fees it ta be neceffary. Sometimes there is reafon 
 to fay, as the angel of the Lord, Loud ofhojls, 
 how long wilt thou not have mercy on Jerufalem, and 
 on the cities of Judah, againjl which thou hajl had 
 indignation thefe three fcore and ten yjears .** At other 
 times the ftormfoon blows over. But, at any rate, 
 the day of calamity will pafs away, whenever the 
 Lord's end by it is gained. It will be faid, as to the 
 ancient church, Zeph. iii. 14, j 5. Sing, O daughter 
 ofZion ; Jhout, Ifrael; beglad, and rejoice with all 
 thine heart, O daughter o/jferufalem. The Lord hath 
 taken away thy judgments, he bath caji out thine ene- 
 my* From love to his own people, God will ihortcn 
 evil days, and bring them to an end. On this ac-- 
 ,dount, the faints are a generd bleffing.to a landp 
 ^hile the Lord deals more fiivourably with it, for 
 tlwir fekes, than he would otherwifc do. Hence we 
 Ec 3 fiiidi 
 
350 The fafiji Courfe in evilDayi, 
 
 find our Lord fajing, Matth. xxiv. 22. Except thofe 
 daysJJjould be jhcrte7iid, there Jljould noflejh be fmiedi 
 hut for the ele&s fake thofe d-ays JIjoU be fhortened, 
 ■' What glorious times have the people of God to 
 look for, when thej.e calamities are overpaji / What 
 days of peace and pleafure, in the profperous ftate 
 ^f religion which is to fucceed \ When God's judg- 
 ments have do(ie their work againft his antichriftiaa 
 enemies, we may expeft the church of Chrift to look 
 ^orth as the m-orning ^ fair as the moon, clear as the fun, 
 and terrible as ati <irmy ijuith banners. For the Lo»d 
 Jhall comfort /.ion .' he will comfort all her wajie 
 places, and he will make her wildernefs like Eden, and 
 her dfert like tfje garden <f the Lors ; joy and glad- 
 nefsfjull he found therein, thankfgiving and the voice of 
 melody^ Brpeak forth into joy, fng together, ye luajie 
 places of yerufetlem : for the Lord hath comj'orted his 
 people, he hath redeemed ferufalem. ^he Lord hath 
 made bare his h<jly arm in the eyes of all the nations, 
 and all the ends of the earth Jhall fee the fahation of 
 ■iaur God. Ifa. li. 3. and lii. 9, 10. And, ray bre- 
 thren, when times of calamity ar* either coming on, 
 ©r prefently ttv'king place, it becomes you, hy faith 
 and hope^ to be looking forward t,o the joyful days 
 "Which are to follow. Weeping may endure for a 
 lUght, hut joy comith in. the mormng. We proceed,. 
 
 i If, To con fide r where the people of God make 
 their refuge in times of calamity. In the fhadQW of 
 thy ivings, fays David; will I make my refuge. 
 
 It is God only, who can be a fufEcient defence in 
 luch times. The Lord i^ our defence, faid tiae church, 
 and, hecaufe thou haji made the Lord, which is my 
 refy^e, eviu the Mqfl High, thy hahit^ion^ there 
 
 JJmll 
 
'^hefafejl Courfe in euil Lays. 331 
 
 Jhall no evil hefal thee, neither JI:) a II any plague come 
 near thy dwelling. It is a reconciled God iii Chrift, 
 Vfho is h/tTG to be underftood, or, God at peace with 
 Ihe perfon through the mediation of JeAis. T'he 
 Jhadow of his wings, is an exprefiion which denotes, 
 that he hath made ample provifion for the fafety of 
 his people, in times of calamity. This part of the 
 fubje^l might be treated at great length ; but we fhall 
 confine ourfelves at ptefeat to th^ few obfervatioftS 
 following, 
 
 ' I. That the Lord's people are to make their re- 
 fuge under the Ihadow.of the blood and righteoiifnefs 
 of Chrift. There is no fafety at any time for guilty 
 Miners hut here. The wjath of God is ever ready 
 Co burft forth againft men, till they be brought un- 
 der the covert of blood. You know, that the blood 
 of the pafibver Jamb was si defeiKe tp the IficaeliteB 
 in Kgypt againfl the fword of the de^roying angeL 
 God faid, ^h.e hlood Jhall be to you for a token upon 
 the houfes whire you art •* aridy vjhen I fee the bloody 
 I iiill pafs over you^ ojid the plague fbciM 7iQt hfi upon 
 you to dejiroy youy vihen I f mite the land of E-gypt^ 
 Exod.xii. 13. And fays the apoftle, Heb. xi. 28. 
 Through faith Mofes kept the pa Jf over, and the fpr ink- 
 ling of bloody lefi he thai defir.oyed the fir fi -born fj^jould 
 touch them. This was typical of the fafety which 
 believers enjoy under the covert of Chiift's bl>3od. 
 AE who, by faith, make application of it, are fpiri- 
 tuaily and etejiially fife, and enjoy poeuliar coa^ 
 <lence, evjen in a time of temporal danger and £ala- 
 jcnity. Thou^ W£ do^ aot fay, that t.bey are abfo- 
 ifutely iieyond iharing in outward troiibkP» yet they 
 are partakers of fuch fafety and fatisfa^ipn of ,mi;id, 
 ^ make thejaa, CQflDparauyeJy* h^p^y ^oder the#9- 
 
33^ ^he fafejl Courfe in evil Bays, 
 
 Thej enjoy perfeft freedom from the guilt of fin. 
 All their iniquities, which are the procuring caufe of 
 divine indignation, are forgiven, through the atoning 
 blood of Jefus. We have redemption through his blood, 
 even the forgivenefs of Jin s, according to the riches of 
 his grace* Unfpeakably hlejfed are they whofe ini* 
 quities are forgiven, and whofe fins are covered. Un- 
 der this fhadow no vindictive wrath can fall upon 
 them. They are effedlually fecured againft all liable- 
 nels to bear any portion of it. '^here is no condemna* 
 tion to them that are in Chriji yefas. The clouds of 
 judgment and calamity, which are charged with 
 wrath, and are ready to burft on the heads of Chrift- 
 lefs finners, contain no drop of vindidive anger to 
 the faints. They are delivered from all thofe charges 
 which the broken law and incenfed juftice had to 
 bring againft them. Who Jhall lay any thing to the 
 charge of God's eleB ? Through Chrift, they are be- 
 come the objects of God's favour, who were former* 
 ly the children of wrath even as others ; and they 
 jfhall be raifed to the full participation of that bleiTedt* 
 nefs, which he hath bought for them by his blood- 
 In his name Jhall they rejoice all the day, and in his 
 right eoufnefs Jhall they be exalted. 
 
 There is great need that all of you feek this righ* 
 teoufneis, in a time of judgment, and efpecially when 
 heavier calamities feem to be threatened. Be aflur*- 
 ed that there is no fafety elfe where. Wherefore, 
 faith the Lord, Seek meeknefs, feek righteoufnefs, it may 
 he ye Jhall be hid in the day of the Lord's anger. Al- 
 though the Lord's people may feel, and even fall by, 
 the flroke of outward and common calamity, yet thia 
 can by no means aflfeft their fpirtual and eternal fafe- 
 ty. Dying under the blood and righteoufnefs of 
 
l!be fafejl Courfe in eiyil Days . 333 
 
 Chrift, in whatever manner, they die fafely, and 
 fliall come out of all their tribulation^ having their 
 robes wajhed^ and made white in the blood of the 
 Lamb, 
 
 1, The Ivord's people are to make their refuge 
 under the ftiadow of the divine pcrfedions. To this 
 purpofe it is faid, Pfal. xci. i, 2. 4. He that dwelletb 
 in the ficret place of the Mcji High Jh all abide under 
 thefhadow of the Ahnighty. I will fay of the Lord, 
 He is my refuge^ and viy fortrefs : my Gody in him 
 •Mill I trujl. He /hall cover thee with his feathers, 
 and under his wings fjalt thou truJl : his truth foall 
 he thy fiield and buckler, 'l^hou Jhalt not be afraid 
 for the terror by nighty nor for the arrow that flieth 
 by day. Through Chrift Jefus all the perfedions of 
 Jehovah are engaged on the fide of the believer. 
 Even thofe perfections from which, in his guilty 
 and curfed ftate, he had every thing to fear, are in 
 his favour now. Juftice, as well as mercy, is for 
 him, becaufe mercy and truth have met together ^ righ- 
 teoufnefs and peace have kiffed each other, in the per- 
 fon and crofs of Immanuel. The people of God 
 find refuge in his love and mercy towards them. 
 Though his wrath burns againft a wicked genera- 
 tion, and they perifh from the way, yet he beholds 
 his people with an eye of love, and regards them 
 with bowels of compaflion. I'he beloved of the Lord 
 Jhall dwell in fafety by him : and the LoRDfiall cover 
 him all the day long, and he Jhall dwell between his 
 Jhoulders. They cannot be divefted of his love, or 
 feparated from the enjoyment of it, in a time of tri» 
 bulation, either private or public. Who Jhall fepa- 
 rate us from the love of Chrijl ^ Jhall tribulation, or 
 dijlrefs, or perfecution^ or famine, or nakednefs, or pe- 
 ril^ 
 
334 '^^^f^Pfi Courfe in evil Days, 
 
 rily or /word? Nay, in all thefe things we are more 
 than conquerors^ through him that loved us. They 
 have to confide in his power in evil days, and have 
 it engaged for their fafety and protedtion. He is the 
 Almighty under yN\voiQ Jhadow they abide. The hand 
 of his power is conftantly around them ; for they are 
 kept hy the power of God, through faith y unto Jalva- 
 tion. He is powerful to ftrengthen and to fupport 
 them, when their hearts are ready to faint and fail: 
 Fear thou not^ fays he to the timorous Chriftian,ybr 
 / am with thee : be not difmayed ; for I am thy Godf 
 I will Jirengthen thee ; yea, I will help thee ; yea, I 
 will uphold thee with the right-hand of my righteouf^ 
 nefs. He is powerful to fave and preferve them alive 
 in the day of calamity. He will be their arm every 
 morning, and their falvation alfo in the time of trouble* 
 They have his wifdom to confide in, for giving them 
 light and dire6lion, as to their proper duty, in dark, 
 and troublefome times. The ?neek will he guide in 
 judgment ; and the meek will he teach his way. By 
 his wifdom he can fo order and difpofe of all events, 
 in the mod critical and dangerous times, that they 
 fhall be fafe, as far as. it is for his glory and for their 
 advantage. "The Lord knoweth how to deliver the 
 godly out of temptations. At any rate, he will prove 
 that he is wife in heart, and mighty injlrength, by 
 overruling thefe very calamities to their good, which 
 are ruinous and deftrudive to others. We know that 
 all things work together for good to them that love 
 God, to them who are the called according to his pur- 
 pofsn In fine, every perfedion of God affords fafety 
 to his people. They fliould be confidering them all, 
 as they are difplayed in and through Chrift, as afford- 
 ing the greatell encouragement to take David's courfCf 
 
 m 
 
^he fafejl Courfe in evil Days, 355 
 
 in the renewed exercife of faith. In the Jhadow of 
 thy wings will I make my refuge, 
 
 3. The promifes of God*s covenant afford refuge 
 and fafety to his people in times of calamity. Hence 
 we find the faints trufting and encouraging them- 
 felves in them, during the days of public diftrefs and 
 tribulation, as well as of private affliction. David 
 had experience of the confolations of God's word 
 in his troubles, and it was his hope in the day of 
 evil. Remember the word unto thy fervant, faid he, 
 upon which thou hajl caufed me to hope, 1'his is my 
 comfort in my offliBion, Out of the depth have I 
 cried unto thee^ Lord. / wait for the Lord, my 
 foul doth wait, and in his word do I hope, Pfal. cxix, 
 49» 50 ; and cxxx. i, — 5. In days of darknefs and 
 gloominefs, we find the church rejoicing in a promi- 
 fing God. When the Lord was fiewing his people 
 hard things^ and making them to drink the wirie of 
 ajlonijhmeftt', yet we find the godly man faying, 
 God hath fpoken in his holinefs ; I will rejoice, Pfal. 
 Ix, I. — 6. The promifes of pardon, peace, and ac- 
 ceptance with God, — of fandlification and perfever- 
 ance, — of fafety in death, and happinefs in heaven,—- 
 afford unfpeakable fecurity and comfort to the Chri- 
 ftian, when other mens hearts are f ailing them for 
 fear, and for looking after thofe things that are com^ 
 ing on the earth. But there are alfo various promi- 
 fes fuited to the believer's condition, in days of wratb 
 againft a finning people. The Lord hath engaged 
 to give fpiritual ftrength and courage to his own, to 
 fortify and fupport them under the preflure of tbefe 
 calamities, which prove overwhelming to carnal 
 men. So that, when the hearts of others fail, and 
 fink within taem like lead in the mighty waters, 
 
 the 
 
the Lord's people have confidence in his fear. Prov, 
 xiv. 26. In the fear of the Lord isfirong confictcnct : 
 and his children fijail ha<ve a place of refuge. Ifa. xxv. 
 4. T^hou hafi been a fireiigth to the poor ^ a flrength 
 to the needy in his difirefs^ a refuge from thejlorm, a 
 fjjadow from the heat, wheH the hlafi of the terrible 
 ones is as a Ji'orm againfl the wall. In the faith of 
 this, thej are enabled to overcome, and to argue 
 themfelves out of their flavifh fears, faying, Where* 
 forefhould I fear in the day of evil ? He hath enga- 
 ged to favour them with his gracious prefence at 
 all times, and, more efpeciallj, to be to them 
 a prefeftt help in trouble. Therefore, becaufe he is 
 at their right hand, they fhali not he Tnoved. He en- 
 cGurageth them to the exereife of prayer in fuch 
 times, by the promiie of deliverance. Call upon me 
 in the day of trouble : I will deliver thee, and thou 
 f}j alt glorify me. Nay, it is fecured by his gracious 
 word that this fhall be their exereife, and their at- 
 tainment. He fmll call ^ipon me, and I will anfwer 
 him : I will be with him in trouble ; / will deli- 
 ver hitn, and honour him. Pfal. 1, 15, and xci. 15. 
 -He hath promifed them all outward fupport and 
 throughbt^aring, as far as it is for his glory. He will 
 fee to have their common animal wants fupplied. 
 O fear Me Lord, ye his faints ; for there is no want 
 to them thfit fear him. 'The young lions do lack^ and 
 fnfftr hunger : hat they thai feek the Lord Jhall not 
 *ixmnt (my gdod thing. 'They fall not hi afljamed ih 
 the evil tinie : and in the diiys of famine they [ball be 
 fatisfied. He hath promifed them the fandiiied ufe 
 and improvement of all his difpenf&ztions, both to- 
 ward themfelves, and to the land wherein they live. 
 Th-ey ihall get 7nmt out if the tAtef^ andfiveet out ef 
 
 the 
 
^he fafejl Courfe in coil Days. 33^ 
 
 thejirong. The fpiritual building of mercy in their 
 fouls fhall go on, even in troublous times. In lliort, it 
 fhall be well with them, whatever may take place 
 
 ■ with a guilty people, among whom they are, for the 
 prefent, mingled. They fliall, if not diflin6lly in 
 this world, at leaft in the world to come, have to 
 fay, He hath done all things weil. Surely I knoWj 
 faid Solo!3:\on, that it JJjall be well with them that 
 
 fenr God, which fear before him, Eccl. viii. I2, 
 When we confider that the Prcmifer is a God of un- 
 changeable faithfulnefs, we may well confide in his 
 promifes. They are not made ra(hly. He is nei- 
 ther unable nor unwilling to do as he hath faid. 
 We ftiould, therefore, ftudy to aim at Abraham's 
 exercife, who flaggered not at the promife of God 
 through unbelief i but wasjlro/?^' in faith, giving glo- 
 ry to God : and being fully perfuaded, that what he 
 had promifed he was able alfo to perform. Rom. iv. 
 20, 21. 
 
 4. In the lafl: place. The Lord's people, in times 
 of calamity, are to make their refuge under the (ha- 
 dow of his providential care. As the arm of his 
 grace is continually around their fpiritual and eter- 
 nal concerns, fo the arm of his fpecial providence is 
 round about them, at all times. He is not only 
 
 fpeaking good concerning them, but he is doing as 
 he hath faid. We have already obferved, that 
 he hath promifed them proteftion from the ftroke of 
 outward calamities, as far as it is for his glory, and 
 for their good. He provides for their fafety, before he 
 bring judgments on a land. We have this exempli- 
 fied in Ezek. ix. i, — 5. The prophet, in vifion, 
 faw fx mc?:, every man with a /laughter weapon in 
 his hand. They wer€ the executioners of divine 
 F f vengeance 
 
338 l!hefafejl Courfe in evil Bays, 
 
 vengeance on a guilty people. But, before thej 
 proceed to their work, one of them, who had a wn- 
 ter's inkhorn by hisfule^ is ordered to go through the 
 7nidjl of the cityf through the viidfl of yerufalem^ and 
 fet a mark upon the foreheads of the men that fgh^ 
 and that cry for the abominations that are done in the 
 midfl thereof And to the others^ the Lord faid^ Go ye 
 after him through the city, and /mite, — liut come not 
 near any man upon rohom is the mark. A fimilar 
 inflance of care is to be found in Rev. vii. i, — 3. 
 In this paflagc of Scripture we may perceive, that 
 neither the winds of fpiritual, nor of temporal judg- 
 ments, are permitted to blow, till God hath fealed 
 his QV^nfervanis. Their fafetj and welfare lie ever 
 near his heart. It is not, indeed, to be expedled, 
 that God's people are to be free from trouble, or that 
 they are abfolutely to efcape the ftroke of common 
 calamity. In fuch days, it fometimes happens that 
 there is one event, as to the external matter and ap- 
 pearance of it, to the righteous and to the wicked, to 
 . the good, and to the clean, and to the unclean. Not 
 only fo, but faints may fall in a time of public dan- 
 ger, and fome finners may efcape. 1'here is ajuft 
 man that perifheth in his right eoufnefs, and there is a 
 wicked man that prolongeth his life in his wickednefs4 
 But, though this may be the cafe in fome in (lances, it 
 is certain, that the weight of divine judgment ihall fall 
 chiefly upon the wicked, upon thofe who are without 
 Chrifl, and withoiit God in the world. They are mark- 
 ed out as the objects of God's indignation, and he fo 
 orders matters, in his matchlefs wifdom and juftice, 
 that the weight of the vengeance lights upon them. 
 This appears from that before- cited text, Jer. xxx. 
 23, The fame is evident frona chap. xxv. 31. The 
 
 Lord 
 
 I 
 
^be fafejl Courfe in evil Days, 339 
 
 Lord bath a controverfy with the nations ; he will 
 plead with allflefh ; he will giiie them rHjtr jiRE wic- 
 KED to the fwordf faith the Lord, This is alfo con- 
 firmed from the word of God, by another prophet, 
 Ifa. xiii, 9. Behold, the day of the Lord cometh, cruel 
 both with wrath and fierce anger, to lay the land de» 
 folate} and he fhall defiroy the sjnners thereof out 
 of it. On the other hand, the Lord's people have 
 promifes, that they may be fafe in times of judg- 
 ment, Zeph. ii. 3. Seek ye the Lord, all ye meek of 
 the earth, which have wrought his judgment ; feek 
 right eoufnefs, feek meeknefs ; it may he ye fhall be hid 
 in the day of the Lord's anger. Others have no pro- 
 mife, — no fecurity whatever, — that they ihall efcape. 
 But the Lord fays to his own people, // may he ye 
 fhall be hid. The promife is not abfolute, becaufe 
 ibmetimes it. is for God's glory that they fhould fall. 
 In that cafe, they glorify God more, by fuch a 
 death, than if they had lived. And, furely, they 
 themfelves fuftain no lofs, feeing they exchange a 
 finful and vexatious world, for an incorruptible and 
 eternal crown. Yet, in God's ordinary way of 
 working, he provides for the fafety of his people, 
 ^d often difplays his wifdom, power, and goodnefs, 
 in a very glorious manner, in their prefervation. 
 They may be fure of being hid, if he has any gra- 
 cious purpofe to ferve by them, until the day of ca- 
 lamity be overpqft. They are, therefore, to truft in 
 him, with meeknefs, and with reiignation to his will, 
 adoring his fovereignty, and confiding in his grace and 
 love, his faithfulnefs and power ; for, however he 
 may order their lot, yet all things, — both good and 
 bnd^— Ihall eventually work together for their good. 
 Ff2 This 
 
340 '^^^fifiji Courje in evil Days. 
 
 This diicourfe fhall be concluded with a few in- 
 ferences and exhortations. 
 
 1, Here fee, the fad ftate of wicked men in a day 
 of calamity. They are in no place of refuge from 
 the florm, and under no covert from the tempeji* 
 Having no faving intereft in God, or in his Chrift, 
 they are expofed to all the effedls of his indignation. 
 They are in danger, not only of being fwept off the 
 earth, but of being fent down to the pit^ out of which 
 there if no redemption. In vain ihall they attempt 
 to flee, when God is the purfuer. I'here is no dark- 
 nefsy where the workers of iniquity may hide them- 
 fehes. Their confidence and hope of fafety, in hu- 
 man means of aid and defence, will prove to be 
 groundlefs. I'he eyes of the wicked fndl fail, and 
 they fhall not efcape, and their hope Jhall be as the 
 giiiitig up of the ghoft. Powerful fleets, and nume- 
 rous armies, are no defence to a wicked people 
 againft the wrath of the Lord of hojls. When the 
 decree brings forth^ and the day of the Lord's anger 
 comes upon them, that curfe will be found verified 
 in a mod: undeniable manner, Jer. xvii. 5. Curfed 
 be the man that trufieth in man^ and maketh fiefh his 
 armt and whofe heart departeth from the Lord* See 
 Rev. vi. I2<.— -17. 
 
 2. Learn, that the people of God fhould not give 
 way to flavifti fear and defpondency in days of cala- 
 mity. They are a pardoned, and an accepted people, 
 and, therefore, they are near and dear unto the Lord. 
 They have an all-fufficient refuge ever at hand. 
 The Qo^-:nan is an hiding place from the windy and a 
 covert from the tempefl, and as the flmdow of a great 
 rock in a weary land. Though you cannot expert, 
 Chiiflian^ to have no fliare in common troubles, yet 
 
 you 
 
The fafeji Courfe in evil Days, 3^1^ 
 
 jou are completely fortified againft wrath. God's 
 anger is turned away from you. Under the Jhadow 
 of his wings, you fliali dwell fafely, and ihall be 
 quiet from fear of evil. If it be confident with his 
 fovercign will, and be for your real good, he can pre- 
 ferve you alive, when thoufands are falling at your 
 Jzde, and ten thoufands at your right hand. Though 
 you fhould have to wade through the deep waters, 
 and to walk through the fires, yet the one Pjall not 
 overflow thee, nor the flames of the other kindle upon 
 theej Ifa. xliii. 2. There is nothing wrathful in any 
 of his difpenfations toward you. That which to the 
 ■wicked is the wound of an enemy ^ is to you only the 
 rod of your heavenly Father. Should he even take 
 you away with his ftroke, the change will be fo 
 blefled, and fo fudden, that you will not be dif- 
 ppfed, although you had time, to complain. Your 
 body fhall lie down in the grave, where the wicked 
 ceafe from trouble.^ and the weary are at rpfl, and ■ 
 your foul fhall enter into his bliisful prefence, where 
 fin and forrow, pain and death, can have no place. 
 
 3. Hence fee, that the church's feed (hall be pre- 
 ferved in the midft of the moft dreadful calamities. 
 We may apply here the words of the wifeft of men, 
 Frov. xii, 7. '^he wicked are o'aerthrown, and are 
 not : but the houje of the righteous fhall fland, 
 Wlien God jQiakes the earth by awful and alarming 
 providences, his defign is to Jbake the wicked out of 
 it. But, in the courfe of the moft defolating judg- 
 ments, he will take care to have a remnant faved, 
 Ifa. vi. II, 12, 13. The prophet faid, Lord, how 
 long f How long fhall thine anger lalt ? And the 
 Lord anfwered. Until the cities be wafled without 
 iuhahitoiiii and thi boufes without men^ and the land 
 Ff3 hs 
 
34* '^^^fifeji Courfi in evil Days, 
 
 be utterly defolate^ and the Lord have removed men 
 far away, and there be a great for faking in the midji 
 of the land. But yet in it Jhall be a tenth, and it 
 Jhall return^ and fiall be eaten ; as a teil-trec, and as 
 an oak, whofe Jubflance is in them, when they cafl 
 their leaves : fo the holy feed Jhall be the fubjlance 
 thereof When calamities have pajfed over, and 
 when God's work, by them is done, the holy feed 
 •will be found to have been fefe under the fhadow of 
 his wings. Let us not fear that God will utterly 
 flay the righteous with the wicked. Jer. xxx. ro, ii. 
 Fear not thou, my fervant Jacob, faith the Lord, 
 neither he difmayed, Ifrael ; for L am with thee, to 
 fave thee : though I make a full end of all nations 
 ivhither L have fcaitered thee, yet will I not make a 
 full end of thee. '\[he children of his fervants Jhall 
 continue, and their feed Jhall be ejiablijhed before him, 
 Pfal cii. 28. 
 
 We exhort you all, to (land in awe of God's dif- 
 pleafure againfl fin, as manifefted, both in the 
 threatenings of his word, and in the difpenfations 
 of his providence. Of dl the difmal figns of our 
 times, this is none of the leaft, that, whatever fear 
 of man prevail?, the greater part feem to be no way 
 apprehenfive of Divine anger. Let us fee, from his 
 'word, how he hath formerly dealt with finning na- 
 tions, though they were called by his name, and 
 let us- fear before him. Go ye now unto my places 
 ivhich was in Shiloh, fays he, and fee what I did to 
 it, for the wickednefs of my people Ifrael. — Study to 
 underftand, and to be affefted with, the grounds of 
 all thefe calamities, with which we are either vifit-^ 
 ed or threatened. Alas, that fo little attention is 
 paid to thefe I Our ini^intics have feparated betvoeen 
 
 us 
 
^he fafejl Courfe in evil Doyf, 343 
 
 US and our God, and o\ir Jzns have hid his face from 
 us. Our hands are defiled with bloody and ouv fingers 
 with iniquity ; our lips have fpohen lies, our tongue 
 hath muttered perverfenefs. No?ie callcth for juftice, 
 nor any pleadeth for truth : they trufi in canity, and 
 /peak lies : they conceive mi/chief and bring forth ini- 
 quity. Ifa. lix. 2, 3, 4. Were not our land defiled 
 with fin, we would have nothing to fear. God 
 would not be our enemy, but our friend. But, 
 when there is no truth, nor mercy, nor knowledge of 
 God in the land, — when by [wearing, and lying, and 
 killing, and fiealing, and committing adultery, they 
 break out, and blood toucheth blood, — can we juft- 
 ly expeft that the Lord fhould not have a con- 
 troverfy with the inhabitants of the land? Sure- 
 ly not. Hof. iv, I, 2. O that my countrymen 
 would believe me ! when I fay, that thefe, and 
 other prevailing parts of wickednefs, are more to 
 be dreaded, than the intentions of the moft power- 
 ful foe. Our worft enemies are the men of our own 
 ifland. Our avowed or feeret iufidelsj our profane 
 wits, our contemners of God'a ordinances, and pro- 
 faners of his Sabbaths, our fwearers, drunkards, 
 whoremongers, and adulterers, with the other tribes 
 of unholy men, are the greateft enemies to their 
 king and country. Were not our land fo much 
 peopled with thefe men, we would have little., to 
 fear from the moft mercilefs and powerful enemies, 
 who might threaten to invade us. Nay, we would 
 not be threatened at all. The Lord would make 
 even our enemies to be at pea-^e with us. — Let us, 
 therefore, be afiiiBed, andmoir^i, and weep; let our 
 laughter be turned to '- ournin^^ and q\xx joy to heavi- 
 nefs j let U3 humble Qurfehes in the fight of the Lord, 
 
 ca 
 
344 ^^efafeft Courfe in evil Days, 
 
 on account of all our iniquities, which are the true 
 caufes of God's anger, and of our felt calamities, and 
 impending dangers. Our way and our doings have 
 procured thefe things unto us. — Flee, out of the way 
 of wrath, under the ihadow of Jehovah's wings. A 
 reconciled God in Chrift is our defence. He is ad- 
 drefling you in the words of the prophet, I£ia. xxvi. 
 20. Comcy my people, enter thou into thy chambers^ 
 and Jhut thy doors about thee : hide thyfelf as it were 
 for a little moment^ until the indignation be overpajl. 
 For behold, the Lord cometh out of his place, to pu- 
 nifh the inhabitants of the earth for their iniquity ; 
 the earth alfojhall difclofe her blood, and/hall no more 
 co'ver herjlain, — Let the Lord's people ftudy to pof- 
 lefs their fouls in patience, and to rejoice in the fafe- 
 Xy provided for them, in the everlafting covenant, in 
 the blood of 1m MANUEL, in God's promifes, and in 
 God himfelf. God is our refuge and firength, a very 
 prefent help in trouble. Therefore will not we fear, 
 though the earth be removed, and though the moun- 
 tains he carried into the midjl of the fea, — Let them 
 comfort themfelves in this, that calamities will pafe 
 over, as to the church and people of God, and that 
 there will be glorious days following them. In the 
 mean time, adopt and pradife David's refolution 
 here : In thefiadow of thy wings will I ?nake my re-*. 
 fuge, until thefe calamities be overpajl^ 
 
 5ERi 
 
^Jefus Chrijl entered into Heaven^ l^c, 345 
 
 SERMON XIII. 
 
 JESUS CHRIST ENTERED INTO HEAVEN BY 
 HIS OWN BLOOD *. 
 
 Hebrews ix. 12. 
 
 By his own bloody he entered in once into the holy 
 place. 
 
 OUR Lord Jefus Chrift was once In this world m 
 our nature. The Word • was 7nade flejh, and 
 dwelt among us. He was then employed in a work 
 of the laft importance, — a work by which he was to 
 glorify God, and to fecnre everlafting falvation to fin- 
 ful men. He had to fulfil the whole law, in a life 
 of holy obedience, and alfo to finiili traufgreffion, to 
 make an end of fins, and to make reconciliation for 
 iniquity. This could only be done by the ihedding 
 of blood unto death \ for without Jhedding of blood is 
 no remijjion. Chrift, therefore, came to have his pre- 
 cious blood Jhed, and to pour out his foul unto deaths 
 as an atoning facrifice in the room of finners. This 
 work he finifhed, and brought to a glorious and fuc- 
 cefsful iffue ; and his doing fo is worthy of being 
 
 held 
 
 * This Sermon was preached at Dalkeith, January 28. 179S, 
 immediately before the difpenfation of the facrament of the Lord's 
 Suppej. 
 
34^ y«t/'«^ Chrijl enter id into Heaven 
 
 held In everlafting remembrance. We are to-day 
 aflembled for the c6lebration of the Lord's Supper, 
 which is an ordinance exprefsly appointed, in com- 
 memoration of the work which our great High Prieji 
 finifhed upon the crofs. And we have reafon to be 
 employed in this, with holy joy and confidence, con- 
 sidering that the Lord is rifen indeed, that he hath af- 
 cendcd up on high, and hath carried his blood within 
 the vail. This is an inconteftible proof, that it is of 
 infinite value, — fully adequate to all the great and 
 glorious purpofes for which it was fhed. 
 
 The apoftle's defign, in the greater part of this 
 epiftle, is to fliew that the Old Te (lament priefthood 
 and fervice had a relation to the priefthood and fer- 
 vice of Chrift, as the type unto the antitype ; and to 
 point out the infinite excellency of the latter, in com- 
 parifon of the former.— In the firft five verfes of this 
 chapter, he defcribes the two principal apartments 
 in the ancient tabernable, — the holy^ and the 7noJi 
 holy place, — and mentions various parts of the furni- 
 ture belonging to thefe. — In verfes 6. and 7. he ob- 
 ferves, that the ordinary priefts entered into the firft 
 of thefe daily, accompliJhing\the fervice Vi\i\Q}iiQo^ 
 commanded ; hut into the fecond went the high priejl 
 alone once every year. None but the high prieft was 
 to enter into the holiejl of all ^ and even he was not to 
 enter at all times, nor, indeed, at any other time, 
 but once a year, on the day of atonement, Lev. xvi. 
 In this refpeft he was a more eminent type of our 
 Lord Jefus Chrift, than the ordinary priefts were ; as 
 his entering into the moft holy place was typical oC 
 our Lord's entering into heaven, after having officia- 
 ted as a facrificing Prieft upon earth. 
 
 From 
 
By his own Blood. 345 
 
 From the 8th to the loth verfe, the apoftle points 
 out the Imperfection of all the Old Teftament fervices, 
 and (hews that they were all inefFeftiial, in them- 
 fel\res confidered, for procuring or conferring fpiri* 
 tual bleffings. They could not purge or pacify a 
 guilty confcience, could not procure peace and accep- 
 tance with God, nor open up a way to heaven, by 
 any intrinlic merit which they could be fuppofed to 
 have. They ferved only as figures or types for the 
 time then prefent ; but the fpiritual bleffings, which 
 Old Teftament believers enjoyed, were not from any 
 merit or efficacy belonging to thefe carnal ordinances, 
 but from Him who was to come, as the glorious an- 
 titype and fubftance of all thefe ffiadows. 
 
 Accordingly, from verfe 11. to the clofe of the 
 chapter, the apoftle illuftrates the fuperiority, pre- 
 eminence, and excellency of Chrift's perfon, prieft- 
 hood, and fervice, above all thofe belonging to the 
 legal difpenfation. But Chrijij fays he, being come 
 an High Prieji of good things to come, Chrift came, 
 and he came an High Prieji, He appeared clothed 
 and inverted with that office. He was born a Prieji^ 
 as well as a King ; and one fpecial end of his coming 
 in human nature, was to put away fin by the facrifice 
 
 of himfelf -He was an High Prieft of good things 
 
 to come. The priefts under the law, and all the mul^ 
 titude of facrifices offered by them, could not pur- 
 chafe for, or confer upon, the worfhippers, any thing 
 fpiritually good. But Chrift was an High Prieft of good 
 things to come, becaufe, by his meritorious facrifice, 
 he would make a purchafe of all fpiritual and hea- 
 venly bleffings for his people ; which bleffings would 
 be more clearly and plainly revealed, and more 
 largely and extenfively conferred, under the new, 
 
 than 
 
S4^ y^/^'-^ ChtHJl entered into Heaven 
 
 than under the old and typical difpenfation. -^Hc 
 
 is alfo faid to be come an High Prieji — by a greater 
 and more perfeB tabernacle^ not made with handsy 
 that is to fay, not of this building. By this tabernacle 
 we are to undtrftand our Lord's human nature, in 
 which he is faid to have tabernacled among us, John 
 i. 14. In iaejle/h, or human nature, he dwelt among 
 us, as in a tabernacle. Our Lord himlelf calls his 
 body ^ temple, John ii. 19. 21. Jefus faid, Dejlroy 
 this temple, and in three days I will raife it up. He 
 fpake of the temple of his body. His entering into 
 this tabernacle, or, his affuming of our nature, was as 
 necelTary to his officiating as our great High Prieft, 
 as that the priefts of old fhould perform the fervice 
 of God in his own appointed tabernacle. And, as 
 the high-priefl paiTed into the moft holy through the 
 fanduary, or, what the apoftle calls, thefirfl taber- 
 fiacle, verfe 2. fo our Lord, in order to his entering 
 into the mofl holy place above, had firft to affiime 
 «:>ur nature, that in it he might officiate, as in a taber- 
 nacle, upon the earth. — This was a greater and more 
 perfect tabernacle, not made with hands, not of this 
 building. It was far fuperior to the worldy fandu- 
 ary in dignity and excellency. It was not made with 
 hands, nor built in any common or ordinary way. 
 It was a tabernacle of divine conftru6lion. A body 
 hajl thou prepared me. There never was any thing 
 like it in the world. It was not formed in the ivay 
 that mens earthly tabernacles are ; but, in the v;omb 
 of a virgin, by the immediate power and agency of 
 the Holy Ghoa. 
 
 In the words of the text, the apoflle fets forth the 
 vafl: fuperiority and excellency of our great High 
 Prieft over all the types, in refped of his glorious en- 
 trance 
 
hy hh own Blood. 34^ 
 
 trance into heaven, upon finifhing his work on earth. 
 Neither by the blood of goats and cahes^ but hy his 
 ■own bloody he en t ere a in once into the holy place, — We 
 may obierve, 
 
 I. What Chrift did. He entered in once into the 
 holy place. We have already? it-en, from what the 
 apoftle fays in verfe 7. that the high priefi:, under the 
 law, entered annually into the holy of holies, within 
 the lecond vail, on the great day of atonement, a 
 particular account of which you will find in the 16th 
 chapter of Leviticus. As ail the prefcribed ufages 
 under the law were typical of fornething fpiritual^ 
 and vaftly more important than themfelves, fo this 
 typified the entrance of our Lord into the heavenly 
 Itate, when his work on earth was finiflied. The 
 moft holy place, in the ancient tabernacle, was a 
 type of heaven, which is therefore here, and elfe- 
 where in this book, called the holy place. It proves 
 the fuperior dignity of Chrift's perfon and prieft- 
 hood, that he did not enter into any place of mere 
 ceremonial purity or holinefs, but into the place ty- 
 pified, — even iiito hea^uen itfelfy the feat of God's 
 more immediate, glorious, and blifsful prefence, and 
 which is called that high and holy place ^ where He 
 dwells. That this is the holy place here meant is 
 
 evident from verfe 24. Into this Chrilt is faid to 
 
 have entered once. Here again is Hated a great dif- 
 ference between him and the typical high pneil. This 
 laft entered often, I'heugh he durft not enter oftener 
 than once in one year, yet it was a necefiary and 
 commanded duty to enter o/fc^ every year ; fo that 
 he entered often in a fucceflion of years. This pro- 
 v-ed, beyond all doubt, the imperfe£lion, weaknefs, 
 s«id unprofitableaels of the typical prieflhood and fa- 
 G g crifices, 
 
35^ ' *3^J^^ Ch'rijl entered into Heaven 
 Dfifices, for making any real atonement for iln, or 
 {procuring peace with God, The blood, which was 
 carried within the vail, could not take away fm, and 
 therefore more blood muft be fhed, and carried in 
 tiiere, on the annual return of the day of atonement. 
 The prieft mull again put on the holy garments, 
 muft again take fire, and incenfe, and blood, and en- 
 ter into the holy place. But Chrift entered once only. 
 His i^crifice was perfectly fuch as was required. It 
 was of infinite value and efRcacy. In it Crodi fmelied 
 afweet fivour^ — a favour of reft, — and in it his ju- 
 ftice refted, having no further fatisfadion to demand 
 
 from the great Surety of the New Covenant.^ Ho 
 
 entered once into the holy place^ not to return again 
 to this world to renew his facrificing work, having 
 finiflied it to perfe6lion ; for by one offering he batb 
 perfeRedfor eiier them that are JanB'iJiid. — We gmay 
 obferve, 
 
 2. How Chrifl entered into the holy place. Nei* 
 ther by the blood of goats and calves, but by bis own 
 Mood. The apoftle obferves, ver 7. that the high 
 p^rieft entered into the moft holy place, not xvithoui 
 bloody which he offered for himfelf^ and for the errors 
 (f the ptople. He durll not enter without it, to inti- 
 mate, that there is no gracious accefs to God, n-»r ac- 
 ceptance before him, without a fatisfaftion for iin„ 
 Though the blood, which the high prieft carried 
 along with him, was incapable of giving this fatis- 
 faftion, yet it was accepted, as typical of the fatisfic- 
 tory blood-fhedding and death of the Son of God, in 
 the fulnefs of time. And here again let us obferve 
 the wonderful difference between the Levitical prieft- 
 hpod, and our Lord Jefus, the great antitype. They 
 entered into the holy place, with the blood of goats 
 
 and 
 
Ify his own Blood, 35 x 
 
 and cahteSt but Chrift, ^^ his oium biood. As he was 
 not a figurative or typical pried, fo neither did he 
 4eal in typical facrifices and blood. Long experience 
 had proved that it was not pojjible that the blood of 
 hulls br goafs could take away Jin, In all fuch offer- 
 ings and facrifices for Jin Cod had no pleafure. It 
 behoved our great High Prieft, therefore, to offer 
 fuch a facrifice as would afford real and eternal fatis- 
 fa^Uoii to the Infinite Jehovah. This could be no 
 other than X.hft facrifice of himfelf as in ver. 26. 
 
 The expreflion his own blood, is truly emphatical. 
 It may be read his proper blood, — blood that was his 
 own, fo as not to belong to any other, but unto him- 
 felf And thus, as he was the High Prieft, he was 
 alfo the Sacrifice. Having completed the work of 
 offering facrifice upon the earth, he entered within 
 the vail, carrying his own facrifice, — his oivn blood, 
 al<;ng with him, in refpeft of the infinite value, 
 worih, and efBcacy thereuf, and he appears with the 
 h'glieft acceptance before God on the ground of it. 
 Bj his own blood, he entered in once i^ito the holy 
 place, We may fpeak 
 
 1. Of Ch rift's entering into the holy place ; 
 ■ II. Of his entering there by his own blood; and, 
 after war do, add a few inferences.— —We 
 are, 
 
 I. To fpeak of Chrifts entering into the holy place. 
 We have to conlider the High Prieft of our pro- 
 feflion as now there, in a ftate of the higheft glory.' 
 He is gone into heaven, angels, and authorities, and 
 powers, being made fubje£t unto hi"m. We are told 
 that he entered once there, not to leave his place, or 
 G g 2 return 
 
35 i y^l/i Chrift entered in Heaven 
 
 return to' this world, till he come for the judgment 
 of it, at the laft daj. And fays the apoftle, chap, 
 viii. I. Now, cfthe things vjbich ive havefpoieny thim 
 is the fum : IVe baiie J'uch an High Prieji^ ivho is fet 
 on the right hand of the throne of the Majejly in the 
 heavens, We obferve, 
 
 I, That Chrill entered into the holy place above, 
 as Grod and man, in one perfon. He came into our 
 world, in the alTumption of human nature into union 
 with his Divine perfon. He was God manijeji in the 
 fiejh, — God apparent, or become vifible to men, in 
 refpecl of the flefh v^'hich he aflumed. No local 
 Tuotion can properly be afcribtd unto him as God. 
 €onfidereJ in this refpefl, he can neither be faid to 
 come, nor to d'rpart. Even when he was dwelling 
 among men in their nature, his Divine perfon was 
 every where, filling all places at one and the fame 
 moment. John iii. 13. No man hath afcended up to' 
 hiUven^ hut he that came down from heaven, even the 
 Son of man, which is in heaven. To defcend, and to 
 afcend, or, to come into the world, and to enter into 
 heaven, properly belong to him, confidercd as cloth- 
 ed with our nature, or as God-man, Mediator. 
 
 Having alTumed that nature, and taken it into a 
 perfonal union with himfelf, that union could never 
 be diffolved. Both his perfon and priefthood are 
 unchangeable. He is Jefus, the farne yefierday, and 
 to-day. and for ever. Accordingly, at his entrance 
 into heaven, he carried his human nature thither. 
 Though the union between his holy human foul and 
 body was dllTolved in death, it recommenced at his 
 refurreftion, and both, united with his God-head, 
 af.:ended up on high, and entered glory. But, al- 
 though it was only m refped of his human nature 
 
 that 
 
hy his own Blood, 353 
 
 that he could be faid to afcend, and to enter into 
 heaven, yet we are not to imagine ihat it was only 
 a nature that did fo, but his Divine perfcn, as Imma» 
 NUEit God with us. It was as a Divine perfcn, — God 
 in our nature, — that he obeyed and died ; and, there- 
 fore, the fame perfon entered into the holy place. 
 So much is evident, among other fcriptures, from 
 the apoflle's words, Eph. iv. 9, 10. Now, that he af- 
 cendedy ivhat is it hut that he alfo dejcended firji into 
 the lower parts of the earth? He that defcended is the 
 fame alfo that afcended up far above aU heavens, that 
 he might fill all things. Here we are taught, that 
 there is as great a reality in his having afcended, as 
 there was in his having defcended into the lower parts 
 of the earth. He did fo, in his incarnation, death, 
 and burial. He was in the heart of the earth, 2lc-' 
 cording to his own words. Now this could only 
 take place with him, as incarnate, having our na*^ 
 ture united with himfelf. Well, the very perfon, 
 who thus defcended, is the fame alfo that afcended up 
 far alove all the vifible heavens, that he might fill all 
 things. The afcent of his human nature to heavea 
 was vifible, in the moft certain and fatisfaftory man»» 
 Iter, to the difciples, A^s i. 9, 10, 11. 
 
 2. He was a£Hve in entering into the holy place. 
 So much is implied in the txi^xt^on. He entered in^ 
 It denotes ability and adlivity on his part. He is 
 reprefented as going up to heaven at his afcenfion. 
 Ads i. 10, II. The difciples looked fedf aft ly. toward 
 heaven, as he jveux up. And the angels faid to them, 
 I'his fame Jefus-^/hall fo come, as ye have feen him. 
 GO into heaven. When he fpake of his afcenfion, in 
 the days of his humiliation, he fpoke of it, as on^ 
 G g 3. doe5 
 
354 y^A-^ Chrvjt entered into Heaven 
 
 does of a'journey which he is able to perform. Joha 
 
 xvi. 5. Now I gS my way to him that fent me. 
 
 He had fufficient power of himfelf for entering in- 
 to heaven, — for carrying up the human nature to 
 that holy place. This mud appear from his having 
 power to raife his body out of the grave. Dejiroy 
 this temple, faid he, end in three days I luill raife ii 
 lip. He declared, that he had power to lay down his 
 life, and he had power to take it again, John x. i8» 
 !Now, it he could take his human body out of the 
 tomb, or had power in himfelf to take again that life 
 "which he had voluntarily laid down, at the command- 
 ment of his Father, it cannot be denied, that he had 
 power to carry that human nature into the holy 
 place. He who can raife his own dead body out of the 
 grave, muft be able to raife it from earth to heaven. 
 
 His entrance, therefore, into the holieft of all, was 
 his own voluntary ^E\, His human nature being 
 perfonally united with his Godhead, it was impof- 
 iible that it could be kept from partaking of his glo- 
 ry, except for a time, — the time that was necelTa- 
 ry for accompli fhing the work of his humbled eftate. 
 When this work was finiftied, it behoved him to 
 inter into his glory, Luke xxiv. 26. He entered in 
 fuch a manner as was peculiar to himfelf. The faints 
 are carried to heaven by a power not their own ; 
 but Jefus entered a^ively by his own proper power^ 
 Pla, xlvii. 5. God is gone up with a fryout, the Lord 
 with the found of a trumpet. 
 
 3. He entered into the holy place as a moft ac- 
 ceptable perfon. He was, as we ufually fpeak, made 
 welcome thepe. To this purpofe, he is not only 
 feid to enter ^ but alfo to be taken, and to be re- 
 Cfivfd up into heaven^ Ad,s i, 9. Mark xvi. 19. Je- 
 
 HOVAii 
 
by his own Blood. 355 
 
 HOVAH the Father, as a righteous Judge, raifed him 
 from the dead^ and gave him glory ; that is, he took 
 him into the holj place. He had promifed to ex- 
 alt him, and he attended to the acconipliihment of 
 his own promife. A6ls v. 31. Him hath God exalted 
 with his right hand. 
 
 There is no contradi<^lon between his entering in- 
 to heaven adively, and his being taken or carried up 
 to it. As a Divine perfon, he entered by his own 
 power, and as a righteous fervant, who had exactly 
 performed the work given him to do, he was taken 
 up by Jehovah the Father. Nay, there is no ab- 
 furdity in fuppofing that the miniftry of angels was 
 made ufe of on this grand and folemn occafion, and 
 that they were employed, as inflruments, in convey- 
 ing his holy human nature into heaven. So much 
 may appear from Pfal. Ixviii. 17, 18 '^he chariots 
 of God are twenty thoufand^ e'ven thoufa?zds of angels •* 
 the Lord is among them as in Sinai, in the holy place, 
 ^hou haji afcended on high, thou hajl led captivity 
 captive. It was a part of the honour and glorjr 
 which was to be conferred upon him, as Mediator,- 
 that he fhould be eminently countenanced by hi^ 
 righteous Father, after having glorified him upon; 
 the earth, by his life and death. He was to be ho- 
 noured, and fet on high, after being deferted and 
 brought very low. Phil. ii. 8, 9. He humbhd hivi^ 
 felf and became obedient unto death, even the death of 
 the cro/s. Wherefore God alfi hath highly exalted 
 hinu and given him a name which is abov^e every 
 name. 
 
 He entered into the holy place, therefore, as one 
 welcomed by all the glorfou^ and glorifif:.! inhabi- 
 tams there. While be had obeyed the law, an4 
 
 fuffejed 
 
35^ y^/^-J Chrijl entered into Heaven 
 
 fuffered all the curfe of it, according to the appoint- 
 ment of God, his entrance into the heavenly flate 
 mud have been truly acceptable to all. So that 
 there was a folemn reception of him into that blef- 
 fed place. He was received up into heaven. He was 
 "Welcomed, as one entitled to the higheft place there^ 
 "^the throne, which is, indeed, ?jis own throne. Rev. 
 lii. 21, '^o him that over Cometh will I grant to fit 
 with me in MY THRONE, even as I alfo overcame, and 
 am Jet down with my Father in his throjie, 
 
 4. He entered into the holy place, as a public 
 perfon, fuftaining an official character. This glori- 
 ous event was witneffed by fome on earth, and bj 
 all in heaven. In this fenfe he might be faid to 
 have entered publicly. As, after his refurre£lion, 
 he did not fhew himfelf openly to all the people, but 
 to witnejfes chofen before of God, fo neither did he 
 invite great multitudes to behold him leaving the. 
 world, and going to the Father, But he admitted 
 his difciples to be witnefles thereof, for ftrengthen- 
 ing their faith, and giving them courage to preach - 
 his crofs, now when they faw the reproach of it fo 
 completely wiped away. He left them with his 
 hands lifted up, in the very a6l of blejjlng them, 
 Luke xxiv. 50, 51. But though few, comparative- 
 ly, were witnefles of his triumphant afcent from the 
 earth ; yet, we may be fure, that there were none 
 in heaven thatmifled the iight of his entrance there. 
 God, angels, and faints made perfeft in glory, be- 
 held him with the higheft pleafure. 
 
 But what we principally intend here is, that he 
 made his entrance into the holy place, in a public 
 charafter and capacity, — in the very official charac- 
 ter which he fuftaincd, and ia which he a£ted in our 
 
 world. 
 
by his own Blood, ^^'j 
 
 world. He was a public perlbn on earth, repre- 
 feniing the whole body of the ele(5t, as tie fecond 
 marti the Lord from kea'uert. He was a Mediator and 
 Suretj, afling in the room and name of his people. 
 In the very fame public charader did he enter the 
 holy place above. He is ftill (landing in the fame 
 relation to his church and people on earth, as their 
 Head and Surety. Col. i. i8. He is the head cf the 
 hodyy the church ; zuho is the beginning, the firji-horn 
 
 frorn the dead. He is reprefenting all his people in 
 heaven, as much as he did in his former ftate and 
 work upon earth. He entered that holy placeybr 
 them^ as they are all publicly reprefented in his per- 
 fon. Hence the apoflle fays, Heb. vi, i^, 2C. Which 
 hope vje have as an anchor 0^1 he foul — which entereth 
 into that within the vail, whither the forerunner is 
 FOR us entered, even ^efus. And hence alfo they 
 are faid to be quickened together with Chrijl^ and to 
 be raifed vp together^ and made to Jit together in bea- 
 ijenly places in Chriji Jefus, Eph. ii. 5, 6. 
 
 5. He entered into the holy place glorioufly, — in 
 a glorified ftate and condition. The high priefl of 
 old was fiirniihed with attire proper for the appear- 
 ance he was to make in the holy of holies- We find,' 
 Lev. xvi. 4. that, on that occalion, he was to put on 
 the holy linen garments. So our great High PritlV 
 put on his beautiful garments, when he returned to 
 his Father*s houfe. His entrance into heaven is faid 
 to be an entering into his glory, Luke xxiv. 26. The 
 glory of heaven is his. The glory of the Father is 
 bis own proper glory. Hence he prayed, John xvii. 
 5. NoWy Fat her y glorify thou me with thine own' 
 
 ' felfy with the glory which I had with thee before thd 
 'Uiorldwas, While on earth, he appeared to be emp-> 
 
35^ 5V^J Chriji entered into Heaven 
 tied of the glory which belongs to him- as the eter- 
 nal Son of God. Though he was in the form of God, 
 and thought it not robbery to be equal uith God i 
 yet he made himfe/f of no reputation, and took upon 
 him the form of a fervant^ and was made in the like" 
 nefs of men. His human nature ferved as a veil to 
 conceal from mens ejes the glory of his perfon. He 
 grew up as a tender plants and as a root out of a dry 
 ground ; he had no form nor comelinefs ; and, when 
 men faw him, there was no beauty that i\\ty Jhould 
 dejire him. The glory of Jehovah was hid under 
 the fafhioTi of a man^ and the form of afervant. Is 
 not this the carpenter's f on ^ faid they, and they were 
 offended at him 
 
 But how glorious did he appear, when entering 
 into the holy place ! IVe fee fefus^ who was made 
 a little loiver than the angels, for the fufftring of 
 deaths c^ owned with glory and honour. He eniered 
 the heavenly manfio is, diiplayin^ in his perfon the 
 inconceivable glory of Jeuovah, in the view of 
 adoring angels and faints. He was confeiTed with 
 their grateful and e. larg-.d heart?, and celebrated in 
 their fon^s oT praife, ?l^ the Lord of i^lojy, ViA xxiv, 
 9, 10. Lift up your heads, ye gnfes, even I ft them 
 upi ye everlafling doors^ and th King of glory foall 
 come in. Who is this King of giory ? The I ord of 
 hqfts, he is the King of glory. Though he really en- 
 tered in the human nature, yet it no longer aded as 
 a veil for concealing the glorious dignity of his per- 
 fon. Every finlefs infirmity, which it was neceffary 
 he ftiould bear in his humbled eftate on earth, was 
 dropped in his refurredtion from the dead. He was 
 crucified through iveaknefsy but now he liveth by the 
 power of his Godhead. His vi/age was marred by 
 
 th« 
 
ify his own Blooct, 355 
 
 the cruel ufage of men, and the palenefs of mortali- 
 ty, but now bis countenance is as Lehanouy excellent 
 as the cedars. In fhort, his whole human nature h% 
 in fuch a ftate of glory, as is becoming that nature 
 in union to the perfon of the Son of God. He has 
 a peculiar glory belonging to him as Im MANUEL* 
 Such was he in the view of John, when he was fa- 
 voured with that extraordinary difcovery of him, in 
 the ifle of Patmos. He ft ill appeared as one like uft" 
 to the Son qfman^ and he declared himfelf in thefe 
 words, / am the living One^ and became dead, and, 
 behold, 1 am alive for evermore. Amen, Rev. ic 
 10.— 18. 
 
 6. He entered into the holy place as a triumphant 
 Conqueror over all his, and his people's enemies. He 
 was not only a Prieft, who had made an end of iin 
 by the facrifice of himfelf, but alfo a victorious King, 
 As he had law and juflice to fatisf^, by his obedi- 
 ence unto death, in the room and ftead of his people, 
 fo he had all the enemies of their falvation to over- 
 throw and deftroy. In the firft revelation that was 
 made of him, it was declared to be a fpecial part of 
 his work, that he fhould hruife the ferpenfs h.adf 
 Gen. iii. 15. In his life, and at his death, he had 
 dreadful confli^ls with the powers vf darknefs, and 
 he had to enter into the territories of death and the 
 grave. 
 
 Over all thefe, however, he Was a vi^orious Cap^ 
 tain of falvation. I overcame, fays he, and am fet 
 down with my Father in bn throne. At his death, 
 when he feemed to be overcome — when he appear- 
 ed, in human view, to be brought to theloweft ftate 
 of weaknefe and incapacity,— when he ftemed to be 
 completely fubjugated, and brought under the power 
 '; of 
 
j6o -y^A-^ Chrij} entered into Heaven 
 
 of his enemies, — then he reached the full, the finifh- 
 ing, the dTftrudlive blow at the devil's interefts. 
 Then his bead was completely bruiftd, his power 
 broken. Heb. ii. 14, j^s the children are partakers of 
 jiejh and blood, be alfo bimjelf likewife tcok part of 
 the fame ; that through death he might deflroy him 
 that hcid the power of death ^ that is, the devil, CoL 
 ii. 15. Having f polled principalities and powers, hs 
 piade^afljeuo of them openly, triumphing over them in 
 his crofs; or, in himfelf, as One mighty to fave, and 
 no lefs mighty to tread down his enemies in his an- 
 ger, and trample them in his fury. . His glorious 
 vi£lory over Satan and other enemies, was more 
 eminently manifefted in his refurredion and afcen- 
 lion into heaven. In his refurreclion he actually 
 triumphed over death and the grave, in refcuing 
 his humanity from thei^ power, fo as they could 
 have no dominion over him: and, by this, he alfo 
 gave an undeniable proof of his victory over him 
 that had the power of deaths that is, the devil. When 
 he entered heaven, he did fo with fuch lignal tro- 
 phies of his fuccefs, that he appeared as if red in his 
 apparel, his garments dyed, as one that treadeth in 
 the wine-fat, and as if the carcafes of his defeated 
 foes had been dragged at the wheels of his chariot. 
 So funi^ the church of old, in the faith and bopf of 
 it, Pful Ixviii. i8. T^jou haft, afccnded up on high, 
 thou hafl led captivity captive, 
 
 7. He entered into the 4ioly place, to enjoy the 
 moft delightful and everlafting rert Hence he is 
 faid to have entered into his rtfi, Heb. iv» 10 He 
 had the place of a fervant, and. lived a m:,it la se- 
 rious life, while on the ftage of time. Ihe wo k 
 he was ecoployed iti was the molt weighty and im- 
 portant. 
 
hy his own Blood. 3^1 
 
 portant. It was never over, while he lived. He 
 had a time,— a day fet, in which it was to be done* 
 / muft work the works of him that fent me, faid he, 
 while it is day. At length it was finifhed. John 
 xix. 30. 
 
 At his afceniion, he entered into the enjoyment 
 of a glorious and eternal reft, in the human nature. 
 He refts, with the highefl fatisfaftion, in the con- 
 templation of his work in this world, and of the 
 blefled fruits thereof. What is faid in Exod. xxxi. 
 17. concerning the Creator, when he had made hea- 
 ven and earth, may be faid concerning the Saviour, 
 He rejiedf and was refrejhed. It is true, he is ftill 
 engaged in the exercife of all his offices, and efpe- 
 . cially as the IntercefTor within the vail ; but he refts 
 from all the toils, and forrows, and fufferings of his 
 humbled eftate. He will never again be made under 
 the law, nor have any more need to give his life a 
 ranfom, or to pour out his foul unto death, in behalf 
 of finners. The high prieft, under the legal difpen- 
 fation, after having entered and officiated in the holy 
 of holies, had to return to the congregation, and to 
 the altar, to repeat facrifices, and he had again to 
 enter the moft holy place with blood, on the fame 
 day of the next year. But, fays the text, Chrift 
 entered once into the holy place, carrying v/ith him 
 his own blood, — blood of fuch a quality, — of fuch vaft 
 dignity and value, that he never can be required to 
 filed more. He hath f^'o/f^,— for ever ceafed front 
 his former work of facrificing. Heb. vii. 26, 27. 
 Such an High Priefi became us, who is — made higher 
 than the heavens ; who needeth not daily, as thofe high 
 friejlsi to offer up facrifce, firjlforhis own fins, and 
 H h thm 
 
g62 , ^jsfus Chriji enteral, into Heaven 
 
 then for the people's ''for this he did once, ivhen he of- 
 fered up himfelf 
 
 He, at the fame time,- entered into the holy place, 
 to take poffeffion of it, as a reft for all his people,—- 
 the reft which he purchafed for them by his own 
 blood. 'Inhere remaineth a rejl for the people of God. 
 Thus Chrift entered into it> as the public head of all 
 his myftical members, to keep it open for them, 
 and to receive them to the enjoyment of it. To the 
 faints that are on the earth he is ftili faying, as to 
 thofe that he immediately left behind him •* In viy 
 Father's houfe are many inanfions ; I go to prepare a 
 place for you : and if I go, a7id prepare a place for 
 you, I will come again, and receive you to viyfelf 
 that where 1 am, there ye may be alfo, John xiv, 
 
 8. In the laft place, he entered into the holy 
 place, to exercife all royal authority, as a prieft up- 
 on his throne, Zech. vi. 13. He is not divefted of 
 any of his mediatory offices in his glorified flate. 
 Death, which puts an end to the ofiicial chara6lers 
 of men in this world, and lays both kings and priefts 
 afide from office, made no change upon him. He 
 is both an interceding High Prieft, and a reigning 
 King in heaven. This is fo much the cafe, that he 
 fpake of his going to heaven to recei'ue a kingdom, 
 according to that parable, Luke xix. 12. which is 
 principally to be undeiftood of himfelf. A certain 
 nobleman went into afar country, to receive for him- 
 felfa /kingdom. This means not, that he was not a 
 king formerly, or that he had no kingdom ; but it 
 may be underftood, not only of his taking actual pof- 
 feffion of the heavenly kingdom, as God in our na- 
 ture, but of his entering upon a more eminent, ex- 
 
 tenfive* 
 
r 
 
 I. 
 
 by his own Blood. 3(53 
 
 tenfive, and glorious exercife of his "kingly office, in 
 his Hate of exaltation, than had ever taken place be- 
 fore. 
 
 When he entered heaven, his praifes, as the King 
 of glory, and as the church's King, refounded througri 
 all that bleft abode. Pfa. xlvli. 5 — 7. Cod is gene up 
 luith ajhout, the Lord vcith the found of a trumpet. 
 Sing praifes to Godf fng praijes : fing praifes to our 
 King.fngpraifss, For God is the King of all the 
 earth ; fing ye praifes iiith underJianAing. He now 
 fits as King on his glorious high throne, and reigns 
 through his extenfive dominions in all worlds. He 
 is moft a<£live in managing all the affairs of his fpi- 
 ritual kingdom in the church, and in the hearts of 
 men. And he reigns to accomplith the complete 
 
 ruin of all his implacable enemies. Pfct. ex. i. ' 
 
 We proceed, 
 
 n. To fpeak of his entering into the holy place 
 by his own blood. 
 
 We are not to conceive that he carried material 
 blood into heaven, in the fame way that the typical 
 high prieft brought the blood of fiain beafls into the 
 moll holy place. But by his own bloody we are^ 
 chiefly, to underftand the whole mediatory fervice 
 and fufferings of his humbled ftate, which were 
 finifhed in his death. His entering by his oven bloody 
 means his appearing in heaven with all the value, 
 worth, and efficacy of the atoning facrifice that he 
 offered upon earth. He entered the holiefl of all, 
 not with the blood of others, but in virtue of his 
 own precious blood. — V/e obferve, 
 
 I. He entered by it, as blood already fhed, accord- 
 ing to divine appointment. The creatures, which 
 H h 2 w^ere 
 
364 5V^J Chrift entered into Heaven 
 
 were offered in facrifice, had their blood fhed unto 
 death, and this blood was taken by the high prieft, 
 T^ndi fprinkled both upon and before the mercy feat^ 
 within the vail. This was typical of the blood ftied- 
 •ding and death of Chrift, for procuring our peace 
 and reconciliation with God. Having been fubftitut- 
 ed into the room of finners, his blood nouft of necef- 
 flty be fhed, in order to his being a proper facrifice 
 for them. As running in his veins, it could not 
 make atonement for fin. It mufl be fhed, and the 
 great facrifice mufl be ilain. Hence he fays, Matth, 
 xxvi. 28. V'his is my hlood of the new tejiament^ 
 *ix)hich isjhedfor many for the remijjlon of Jin s. He 
 did cot enter into the holy place to fufFer, or to have 
 his blood fhed there •, as, though the blood of the fa- 
 crifice was carried within the vail, yet it was fhed 
 without it. 
 
 Our Lord had his blood flied upon the earth. There 
 the great facrifice was offered up. In the mofl volun- 
 tary manner, he gave himfelffor us an offering and a 
 facrifice to God for a fweet fmelling favour. And the 
 apollle fays, verfe 14. How much more fhall the blood 
 vfChrifiy who through the eternal Spirit offered him- 
 f elf without f pot to God, purge your confcience from 
 dead works, to ferve the living God ? It was blood 
 which he could offer to make atonement for the fins 
 of his people, becaufe, from the wonderful conflitu- 
 tion of his perfon, he was qualified for being both the 
 Prieft and the Sacrifice, which no other ever was or 
 could be. It is the blood of him who offered himfelf 
 He carried it within the vail, as blood already fhed, 
 —already offered to God, in our world. And, there- 
 fore, his taking away our fins by the facrifice of 
 himfelf, was previous to his entering into his glory, 
 
 Heb. 
 
by his own Biood, 3^5 
 
 Heb. i. 3. JVhen he had by himfelf pui'ged our Jim* 
 he fat down on the right hand of the Majejly on high* 
 
 2. He entered into the holy place by his own 
 blood, as blood which had made real atonement, and 
 given infinite fatisfadion, We have already faid, 
 that there was no real fatisfadion made for fin, by 
 all the blood that was fhed under the law ; for it 
 was impoj/ibiej abfolutely impo£ibIe, that the blood of 
 bulls and goats Jhould take aiuuyjin. That blood was 
 accepted only as of a typical nature. But the blood 
 of Jefus Ghrift was really propitiatory and atoning. 
 Rom. iii. 25. Whom God hath Jet forth to be a propi- 
 tiation^ through faith in his blood. This was the blood 
 of a Surety, — of one who ftood for others. Chrift 
 bled as a vidim fubllituted into the room of men. 
 Hence he is faid to give hiuijdf for us, to die for r/j, 
 and to be made a cur je for us. Tit. ii. 14. Rom, v. 8. 
 Gal. iii. 13. And, in his fuiFerings and death, he 
 was adually officiating as a great High Prieft, aad 
 offering- himfelf to art offended God, for the exprefs 
 purpofe of making atonement, according to verfe 14, 
 
 • above repeated. Chriji through the eternal Spirit of- 
 fered himjelf As to his Godhead, he is the eternal 
 Spirit. Jehovah the Father never met with his 
 fellow, in the perfon of any prieft before. Both the 
 priells and facriftces under the law, were finite and 
 perifhing creatures. But here was a Prieft of equal 
 •dignity with the offended God. He is that manf 
 who is the fellow of the Lord of hojis^ Zech, xiii. 7. 
 Hence his blood muft be of infinite value, being the - 
 blood oj God^ Adts xx* 28: 
 
 3. He entered into the holy place by his own 
 blood, as infinitely meritorious of all New Covenant 
 Weflings, It not only gave fatisfadlion to divine juf- 
 
 H h 5 lice, : 
 
066 "Jefui Chrijl entered into Heaven » 
 
 tice, fo as to deliver his eleft from guilt and wrath, *j 
 
 but it was alfo a valuable price paid down to pur- ^ 
 
 chafe all fpiritual benefits for them. Their perfons ) 
 
 are faid to be bought with a pricey and their heaven- ^ 
 
 ly inheritance is called a purchafed poffejjion, i Cor, ^ 
 
 vi. 20. Eph. i. 14, ■ 
 
 The blood of Chrift, which was fhed for tnany, 5 
 
 •was divine blood. Though it was not, and could 1 
 
 not be, the blood of a divine nature, yet it was the ' 
 
 blood of a divine perfon •, becaufe the human nature, ! 
 
 which was capable of having its blood ftied, fubfift- jj 
 
 ed in union to the perfon of the Son of Crod. The J 
 
 Deity or Godhead could not fufFer and die, but He, J 
 
 who is the true God^ fufFered and died in man's na- 1 
 
 ture. A£l3 XX. 28. 1 John iii. 16. i John v. 20. The » 
 
 Godhead of the Redeemer gave an infinite worth and .' 
 
 value to all the fufFerings which he endured in the J 
 
 room of finners. He merited all fpiritual and eter- * 
 
 nal bleflings, — not merely by a free padion, as the ^ 
 
 firft Adam would have merited eternal life, accord- , 
 ing to the covenant of works,— but he merited by 
 
 paying down a price, which is of real value in itfelf, ( 
 
 And, therefore, when he entered into the holy place, 1 
 
 he took pofTeHion of it In the name of his people, as ^ 
 
 an inheritance which of right belonged to him, as \ 
 
 their Surety, who had bought it with his own blood. \ 
 Thus the apollle adds in the lail part of this verfe. 
 
 He £?itered by his own. bloody having obtained eternal \ 
 
 redemption for us, ' 
 
 4. He entered into the holy place to prefent his ' 
 blood before the throne, as the meritorious ground 
 
 of his powerful and prevalent interceflion. He a£led \ 
 
 as a facriflcing Pricft on earth, and he now oflSciates * 
 
 5is an interceding Pried in heaven j and the firfl is ^ 
 
 the i 
 
hy his own Blood. 367 
 
 ihe ground or foundation of the laft. He could not 
 be fuccefsful as an intercefibr, by tJiere pleading for 
 his people, if he had not a plea, — the plea of his 
 own bloody — to urge before the throne. Hence the 
 apoftle John fays, i Epift. ii. 1,2. If any manjin^ we 
 have an advocate with the Father, Jefus Chrijl the 
 righteous. How are we aflured, however, that he is 
 fuccefsful, that he will be heard, and that he will 
 gain the plea in behalf of finners ? Our aiTurance of 
 this flows from his being ^efus Chrijl the righteous, 
 He is the righteous One, as the author oi a media- 
 tory righteoufnefs, which he completed on earth, and 
 which he pleads in heaven. He is the propitiation for 
 Qurjins. He is our advocate and our atonement,— our 
 propitiatory faerifice. It was ofnecejjity that htjhould 
 have fomewhat to offer on earth, in order that he might 
 have fomewhat, — fome propet^ meritorious, and valu- 
 able plea to urge in heaven. Accordingly, he carried 
 his own blood within the vail, not formally or ma- 
 terially, as the high prieft carried vifible or material 
 blood, but really and virtually, in refpe^t of the in^ 
 finite value and efficacy thereof. He not only ap. 
 pears in human nature, but as one who blsd and died 
 in that nature. Though in a flate of glorious and 
 immortal life, yet he is for ever known and beheld 
 to be that wonderful Perfon who once died. / am 
 be that livetb, and was dead, and J am alive for ever- 
 more, Amen^ His death is never forgotten, either by 
 himfelf, or by any in the fand^uary above. He ftill 
 appears in the midjl of the throne, as a Lamb that had 
 heenjlain. Rev. v. 6. 
 
 This precious blood, which he carried into the 
 holy place, has the mcft; flriking and powerful 
 language in it, in behalf of all thofe in wbofe room 
 it was ihed. Heoce the apoftle fays, Heb, xii. 24, 
 
 Te 
 
3^8 ^efus Chrijl entered into Heaven 
 
 Ye are cofneto the blood of f prink ling, that fpeaheth 
 better things than that of Abel, It fpeaketh, not 
 literally in a vocal manner, but powerfully and effi- 
 cacioufly. If God hadrefpe6i to AheVs offering, how 
 much more to this ? It has power with God, artd 
 prevails. It can never lofe any of its worth and 
 value. It is blood, in this refpe6t, always frelli, and 
 of a fweet-fmelling favour. It is as fufficient and ef- 
 fe(5tual for a ground of pardon, acceptance, and eter- 
 nal falvation, to guilty Cnners this day, as ever it 
 was before. 
 
 But we are alfo to obferve here, that there is not 
 only a language in the blood of Chrift, but he is to 
 be confidered as an aftive interceffor before the 
 throne, on the footing of it. He flill prefents hira- 
 felf before God, in the nature, and in the name of 
 his people, as fuftaining the fame public charafter 
 that he had on earth, according to what we former- 
 ly^ faid. Hence the apoftle declares exprefsly in 
 verfe 24. that Cbriji is not entered into the holy 
 places made with hands, whicb are the figures of the 
 true, but into heaven itfelf, now to appear in the pre- 
 fence of God for us. And^ while he prefents him- 
 felf in their room, he alfo prefents his blood, as blood 
 that was really fhed for them, to redeem them from 
 all iniquity, and to purehafe all good things for them, 
 He prefents it as the meritorious price of their eter- 
 nal redemption. And, therefore, he a<^ually inter- 
 cedes, that all bleffings may be bellowed on them for 
 the fake of it. He has a legal claim upon the juf- 
 tice of God for this, becaufe he iiath fulfilled rhe 
 conditionary part of the New Covenant, by becom- 
 ing obedient unto death. With the greateft equity, 
 and with the fulleft fuccefs, therefore, he demands 
 
 their 
 
hy his own Blood, 369 
 
 their eternal fal ration. He does not intercede, as 
 a mere fuppliant begging tnercy, — mercy which he 
 has no title to, — but he claims their falvation as a 
 jufl debt to himfelf, upon the ground of his meri- 
 torious mediation. Hence we find him faying in 
 John xv^ii. 24. Father, I will that they alfo whom 
 thou hajl given me may he with me where I am ; that 
 they may behold my glory which thou haji given me. 
 
 We {hall now conclude this difcourfe with a few 
 inferences. 
 
 I. Hence fee, that we have great encouragement 
 to reft by faith upon the blood of Chrift, and to 
 plead it on earth. Our Lord Jcfus Chrift has car- 
 ried it into heaven. He was neither afraid nor 
 alharaed to take it within the vail, and to prefent it 
 in the immediate prefence of Jehovah, as a righ- 
 teous Judge. By the ihedding of it, all the divine 
 perfeflions were glorified. He met with the higheft 
 acceptance, and the moft cordial welcome, when he 
 entered glory as our great High Prieft, upon the foot- 
 ing of his own blood. Jehovah y«/^ unto our Lord, 
 when he afcended in our nature, Sit thou at my right 
 handi until I make thine enemies thy footjlool. The 
 Lord is well pleafed for his righteoufnefs fake, where- 
 fore he hath highly exalted him, and given him a name 
 which is above every name; that at the name of J ejus 
 every knee Jhould bow, of things in heaven, and things 
 in earthy and things under the earth. This is an in- 
 fallible proof of the infinite fufficiency of his blood 
 for all the great purpofes for which it was fhed. It 
 is, therefore, a fure ground of faith for finners. God 
 fets him forth to you to be a propitiation through faith 
 in his blood. You fhall have redemption through it, 
 even the for given efs offins, according to the riches of 
 d^y'mQ grace. This is a powerful argument to be 
 
 ufed 
 
370 Jefm Chrijl entered into fleaven 
 
 nfed by you in prayer to God. It is Chrifl's plea 
 in heaven. Make it yours on earth. God fays to 
 yo\x^ Behold the blood of the covenant* Behold it, as 
 offered to you, — as fhed for you, — as fuftained for 
 you. The way in which faving faith fpeaks about 
 the blood of the Lamb, is exemplified in fuch de- 
 vout appropriating language, as is expreffed in that 
 fong» Rev. v. 9. Thou ivajljlain, and haji redeemed 
 us to God by thy hlood. And-, as in the doxology, 
 Chap. i. 5. Unto hini that Icved usy and waj}}ed us 
 from our Jim in his own bloody be glory and dominion 
 for ever and ever. Amen. The faints, as an holy prieft- 
 hood, are to carry this precious blood to the throne 
 of grace, in the exercife of believing, and what God 
 fays about it to them in the difpenfation of grace, 
 that they are to fay to him in the prayer of faith, 
 Behold the hlood of the covenant. They have bold- 
 nefs to enter into the holieji by this bloody and it is 
 their grand and never-failing argument there. Be^ 
 hold J Cod, Qurjhield, and look upon the face of thine 
 anointed. 
 
 2. Hence fee, the infinite excellency of Ghrift's 
 priefthood above all others. This appears from his 
 having entered, not into the holy place made with 
 hands, hut into heave?! it/elf and not with the blood 
 of goats and calves, but with his own blood. No 
 prieft but himfelf durft prefume to enter where he 
 did. They were capable of officiating below in the 
 typical tabernacle, according to God's appointment. 
 But none of them were worthy of being admitted to 
 aft as priefts in the heavenly fanftuary. When the 
 godly among them entered in there at death, it was 
 folely through the priefthood of Jefus, and not at all 
 through their own. Nor are- they priefts in that 
 
 holy 
 
ly his own Blood. 3^t 
 
 holy place. They died out of their offices. None 
 of that blood which they offered on earth could bear 
 to be found in heaven. What an excellent High 
 Prieft, then, have we ! With what gratitude and 
 pleafure may we adopt the words of our apoflle, 
 chap, viii. i. IVe have fuch an High Prieji, luho is 
 fet on the right hand of the throne of the Majefty in the 
 hea'vens ! Melchizedek, the prieft of the Moft High 
 God, Aaron, the faint of God, with all the belie- 
 ving priefts of his order, are now furrounding the 
 throne. But they hold their place there wholly up- 
 on the ground of His oblation and interceffion, who 
 is dill a Priejl for ever upon his own throne. So in- 
 finitely excellent was his facrifice, that it was not 
 only offered and accepted on earth, but it was wor- 
 thy of being carried into glory, as the ground of 
 ftanding to all the faints through eternity. 
 
 3. Hence fee, what a noble and exalted objecl the 
 faith of Ghriftians has to terminate upon and to con- 
 template. This is Chrifi in the holy place. He 
 afcended far above all thefe vifible heavens^ that he 
 might fill all things » Is not that perfon, who is now 
 filling the throne of glory, infinitely fufficient and 
 worthy to fill the heart of every faint ? Thofe, ia 
 whofe hearts he dwells hy faith ^ ihould be confiantly 
 exercifed in looking above^ where he is at the right 
 hand of God, in a glorified human nature. He is 
 now out of the reach of bodily eyes. The clouds of 
 heaven received him out of the fight of the difciples 
 long ago. He is an object eternally removed from 
 the view of carnal men. The natural man cannot 
 difcern him. But he is flill in the view of faving 
 faith, and he is only in the view of it. It is flill 
 the privilege of believers to behold his glory, ac- 
 cording 
 
57^ ^4^^ C^*'ift entered into Heaven 
 
 cording to what he faid to the difciples, John xiv* 
 19, Tet a little while., and the world feeth me no 
 more ; hut ye fee me* They were not only to fee 
 him after his refurre6lion from the dead, fo as to fill 
 their hearts with joy and gladnefs, but they (hould 
 fee hin\ by faith, after he was altogether withdrawn 
 as to his bodily prefence at his entrance into the holy 
 place. Thus one of the apoftles, as the mouth of all 
 true believers, fays, We fee Jefus crowned with ^lo* 
 ry and honour^ the very fame Jefus, who was made 
 a little lower than the angels ^ for the fuffering of 
 death. He was a wonderful obje£l of faith, even 
 upon the crofs. There was one perfon who was en- 
 abled to a very clear and difllndt exercife of belie- 
 ving on him, at a time when both the Saviour and 
 himfelf were fufpended between heaven and earth. 
 The converted thief yJz/ii 7iTito Jefus, Lord, remember 
 me when thou comefl to thy kingdom. What won- 
 ders cannot the grace of God perform ! Here was 
 a dying finner illuminated to look through the pains, 
 the horrors, and the ignominy of the crofs, to the 
 glory of Immanuel's perfon, and to his all-fufficien- 
 cy as a Saviour^ He faw that he was able, and that 
 he had authority, to bring finners to the kingdom of 
 eternal glory, through the merit of that very blood 
 which he, in his own body, was now fhedding on 
 the tree. How rich and refrefhing was the anfwer 
 which this poor man got from the companionate Re- 
 deemer ! And Jefus faid unto him, Verily, I fay 
 fay unto thee, I'o-day Jhalt thou he with me in para- 
 dife. This anfwer, like the Author of it, vj2isfull 
 cf grace and truth. Your faith, Chriflian, has now 
 to look into paradife. There you fee Jefus crowned 
 "iLnth glory and honour. He no longer officiates as a 
 
 Prieft 
 
by his 01071 BloGd. 373 
 
 prieft upon his crofs, but he is ftill 2. priejl upon bis 
 throne. You have not to go to an inn, or to a man^ 
 geVi to feek the holy child Jefus. He is no longer 
 agonizing in the garden, nor on the crofs. Ha has 
 entered into his rejl^ and into his glory. The eye of 
 faith, like that of godly Stephen, can looh Jledfajily 
 into heaven f and fee the glory of God ^ and Jefus Jland^ 
 ing on the right hand of Gad, 
 
 4. We may learn, that the people of God have 
 the beft ground for the hope of eternal life. Their 
 being brought to glory depends entirely upon Chrifl's 
 being made perfeB through fufferings^ as the merito- 
 rious caufe of it. But it is alfo fecured by his glori- 
 fication. Has he entered into the holy place, and is 
 he now fitting on the throne of his glory ? It mult 
 follow, that all true believers fhali be with him, to 
 behold his glory. He was not glorified as a private 
 perfon, but as a public head and reprefentative. 
 The breait-plate of the JewilTi high priett;, on which 
 were infcribed the names of the tribes, was but a 
 faint type of that reprefentation which is made of all 
 the faints in the perfon -ol" their glorified Surety. He 
 entered^ fays this apoftle, to appear in the prefence of 
 God for us. And he carried along with him blood 
 v.hich was meritorious of their glorification. They 
 fnall, therefore, be glorified together with him. Col. 
 iii. 4. When Chrifi, who is our life, fh all appear y then 
 Jfjall ye alfo appear with him in glory. Nothing can 
 prevent this. The law is fulfilled, juftice is fatisfied, 
 iin is atoned for, and God is glorified. Jefus, though 
 now in glory, cannot forget his people on earth. 
 His love to them is without variablenefs, or lliadow 
 of turning. Having loved his own which were in the 
 vjorld. he loved them unto the end, 
 
 I i Let 
 
'3 74 y^y^''-^ Chrijt entered into Heaven 
 
 Let finners be exhorted to come to this great High 
 Piiefl. He is the fame in his perfon, in his media- 
 tion, in his grace and compaffion for guihy men, 
 that ever he was. ^his Prieft continueth ever^ and 
 hatb an ujichangeahle priejihood: wherefore he is 
 iihle olfo to fwue theju to the uttermojl that come unto 
 God by h'lm^ filing he ever liveth to make intercejjlon 
 for them. His blood is fet before you all in the 
 everlafting gofpel, as 2. fountain opened for fn and for 
 undeannefs. And, although he is in the holy place, 
 as to his bodily prefence, yet he is alfo here to-day, 
 to receive finners. — Confider that, without a faving 
 intereft in him, you muft perifh. The forgivenefs 
 of fins, the fanclification of your natures, deliverance 
 from the curfe, and a right to heaven, are bleflings 
 enjoyed only through his blood. — Beware of mifta- 
 king the method of acceptance with God, and of 
 obtaining eternal happinefs. It is that precious 
 blood, which Chrift ihed on earth, and which he 
 now pleads in heaven, on which you muft depend 
 for falvation. He made peace hy the blood of his crofs. 
 Sinners, who were fame time far offy are made nigh 
 hy the blood of Chrijl, 
 
 Let believers ftudy to make a dally impfovement 
 of Chrill, who is now entered into the holy place by 
 his own blood. By faith in this blood only you can 
 maintain a fenfe of pardon and peace with God, 
 make progrefs in holinefs, and fo become meet for 
 heaven. — Look up to your glorified High Prieft 
 witiiin the vail, for all the blellings which you need. 
 He obtained a right to thefe for you, by his own 
 blood, and, therefore, he has authority to dif^nfc 
 them. — Look up to him for the Holy Spirit, which 
 Ton need at all times, but efpccially in the folemn 
 
 fervice 
 
by his own Blood. 375' 
 
 fervice of this day. Jefus promifed \.o fend the Com- 
 Jorter, even the Spirit of truths in an eminent de- 
 gree, after he was gone to the Father. He remem- 
 bers his promife, and he well knows, that we all 
 need the accomplifliment of it. — Draw nigh to God 
 in his ordinances through Chrift. Whatever pre- 
 vaihng fenfe of unworthinefs you may have, take 
 encouragement from the blood of Jefus. We haie 
 holdnefs to enter into the holiejl by it. Be eairneft 
 that you may have communion with God in this 
 way. Improve it by faith, in approaching to the 
 holy table of the Lord, faying, / will wajfj nnne 
 hands in innocency ', fo will I compajs thine altar ^ 
 Lord* 
 
 SERMON XIV. 
 
 CHRIST HATH OBTAINED ETERNAL REDEMP- 
 TION FOR HIS PEOPLE *• 
 
 Hebrews ix. 12. 
 Having obtained eternal redemption for usi 
 
 nr'^HE Lord manifefted his great goodnefs and 
 
 -■" glorious power, in bringing his people Krael 
 
 out of the land of Egypt, and out of the houfe of 
 
 I i 2 bordage. 
 
 ♦ This Sermon contains the fubftance of two Difcourfes preach- 
 ed at Haddington, the firft on Sabbath, February 25. 1798, imme- 
 diately before the difpenfation of the Sacrament of our Lord's Sup- 
 per ; and the fecond on the following Sabbath. 
 
3/6 Chrijt hath obtained eternal Rede77iption 
 
 bondage. He promifed this, when they were groan- 
 ing under the moft abject and intolerable flavery. 
 Excd. vi. 6. / am the Lord, and I iviil bring you 
 out froin under the burdens of the Egyptians, and I 
 will rid you out of their bo?idage ; and I will redeem 
 you with a Jlretcled out arm, and with great judg' 
 mints. According to this promife he brought about 
 their enlargement, by a courfe of very dreadful 
 plagues upon Pharaoh and his kingdom, and gave 
 occafion to his chofen people to ling that fong, Exod. 
 xv. 13. T^hou in thy mercy hajl led forth the people 
 which thou hafi redtetned. This deliverance was fo 
 great, that it was never to be forgotten by them. 
 Among other means of perpetuating the remem- 
 brance of it, the palTover was inftituted ; and, al- 
 though it was firft celebrated in Egypt, previous to 
 their a6lual departure out of that country, yet the 
 obfervation of it v.'as enjoined upon them in all fuc- 
 ceeding generations, as a memorial of their emanci- 
 pation from Egyptian tyranny and flavery. Tefhall 
 obfirve, faid God, this thing for an ordinance to thee^ 
 and to thy fons for ever. — It is a night to be much 
 ebferved unto the Lord, for bringing them out from 
 the land of Egypt : this is that night of the Lord to be 
 ebferved of all the children of Ifrael, in their genera- 
 tions, Exod. xii. 24, 42. — We are met this day to 
 keep the Chriftian paiTover, in the facrament of the 
 fapper. We have more important and weighty rea- 
 fons for doing fo than the Ifraelites had. The deli- 
 verance which God wrought for them, though it 
 was great, and wonderful, and glorious, yet it was 
 but a temporal deliverance from temporal mifery. 
 It was a faint type of the fpiritual deliverance to be 
 wrought by Chrift in the fulnels of time. He 
 
 efpoufed 
 
for his People. 3>77 
 
 efpoufed the caufe of (Inners, who had fold them^ ■ 
 felves by fin, and were brought into a loft and mi- 
 ferable ftate, under bondage infinitely worfe than • 
 Egyptian, He engaged to acconaplidi, and adually 
 hath accomphfhed, their redemption. The remem- 
 brance of this work, as finifned in his death, it is the ' 
 delign of the facrament of the fupper to perpetuate. 
 With enlarged hearts fliould we be employed in this- 
 fervice, confidering the precious and comfortable 
 truth contained in the text. By his oivn Hood he 
 entered in once into the holy place^ having obtained ■ 
 eternal redemption for us, ■ 
 
 To fhew that Jefus Chrift is- the great fubftance " 
 prefigured by that fhadowy difpenfation which the 
 Jews were under, and to illuftrate the excellency of 
 his perfon, priefthood, and facrifice, above all the 
 types, are the principal objects of the apoftle in this- 
 epiftle. In the firft part of this verfe, he points out 
 the great difference between Him and the Jewilh - 
 high prieft, with refpeft to their en!:ering within the- 
 vail. The typical priefl entered into a holy place ■ 
 made with hands, which was only a figure of the true, 
 but Chrift into heaven itfelf The former entered 
 ^ith the . blood of flaia beafts, which ccald not take' 
 ^u;^^^;?, but the latter with his jwn blood, by which 
 fin was fully atoned for, peace was made, and com- 
 plete falvation was purchafed. Accordingly, in the 
 words of our text, the apoftle mentions one reafou-- 
 o£ his entering 0Ti\y onae into the holy place, — becaufe- 
 he had obtained eternal redemption for us, The-typi-- 
 cal high prieft could not obtain any proper redemp- 
 tion or reconciliation. He could not make any real- 
 atonement for fin. He only made a typical atone- - 
 aaeat, and that but far one year. He had, therc-- 
 
37^ Chrijl hath obtained eternal Redemption 
 
 fore, to ofler more blood, and to re-enter the moft 
 holy place on the fame day of the following yeai;. * 
 But Chrift entered once by his own bloody becaufe it 
 •was truly propitiatory and fatisfaftory. By it he 
 procured redemption for finners, which could be 
 done by none that went before him. Obferve, 
 
 1. What Ch rift hath obtained. Eternal redemp" 
 tiofi. Redemption means the abfolution or deliver* 
 ance of a perfon from a Hate of thraldom and mife- 
 ry, by paying an adequate price for his liberty. 
 The original word here lignifles fo much. All man* 
 kind, and eleft finners among the reft, are by na- 
 ture in a ftate of fpiritual bondage and wretchednefs, 
 in confequence of fin. They have forfeited all right 
 to any thing truly good, and have plunged thcm- 
 felves into an abyfs of iin and mifery, from which^ 
 they could not procure freedom for themfelves.. 
 And it was impoffible that they could be delivered, 
 but by a Redeemer, who v.'as able to pay a price 
 for their redemption ► Jefu3 Chrift paid this price, 
 which was no other than his own precious blood, 
 •according to the context. He calls it hislife^ Matth, 
 XX. 28. '^he Son of man came not to be miniflered un- 
 to, but to mini/iery and to give his life a ranfom for 
 many. By redemption^ then, we underftand all that 
 deliverance and complete falvation, which Chrift 
 purchafed, and which he confers upon his people. 
 It is eternal redemption. It is kfling, yea, everlaft. 
 ing in its nature and effects. It neither can fail nor 
 be forfeited. 
 
 2. Chrifi is faid to have obtained xkixs redemption. 
 The original word properly ilgnifies to fnd. Ha* 
 ving found eternal redemption. It denotes, that fin- 
 ners had left it, — had loll all true happinefs, and 
 
 could 
 
for his People^ 3^^ 
 
 could not find it, — could not find a way of being re- 
 ftored to the enjoyment of it. Redemption is fo 
 precious, and fo difficult to be obtained, that none 
 was equal to tliis but fuch a perfon as Jefus Chrifl, 
 To obtain it, was the end of his incarnation, of his 
 life, and of his death. This end he hath gained. 
 He procured redemption meritorioufly, by his ac- 
 tive and paflive obedience. In his death the ran- 
 fom-price was completely paid, and a way was opened 
 for fetting captive finners at liberty, and for confer* 
 ring upon them eternal happinefs. All this is a debt 
 to Chrifl now, in confequence of his giving the legal 
 and abfolutely fufficient price of his own blood for 
 it. Te are tiot redeemed luiih corruptible things^ 
 fuch asjilver and gold, hut with the precious blood of 
 Qhrifl. — In difcourfing further upon this fubje£t, we 
 Ihall fpeak, rnore particularly, 
 
 I. Of this redemption^ which Chriil hath ob- 
 tained ', 
 II. Of his obtaining it ; and then add a few in* 
 ferences for improvement. — We are, 
 
 I. To fpeak, more particularly, of this redemp^ 
 tion, which our exalted High Prieft hath obtained 
 for his people. 
 
 I. It is the fruit of God's gracious purpofe from 
 eternity. It was contrived before the world began, 
 though it was meritorioufly obtained, and is actual* 
 ly conferred, only in time, b is the product- of 
 eternal love, which God exercifed toward fome of 
 loft mankind. Jer, xxxi. 3. T'/it? Lord hath appeared 
 of old unto me, fayi^^gi '^^t.'a, I have loved thee with 
 Oil eijerlajiing love i therefore with Icr^mg-kindnefs 
 
38 o Chrijl hath ohlained eternal Redemption 
 
 hav€ I drawn thee. He forefaw that, although he 
 \Tould create man upright, and give him full ability 
 for yielding obedience to him, in order to the en- 
 joyment of eternal life, yet man would become a re- 
 bel againft him, would violate his holy law, and 
 thus involve himfelf and all his pofterity in guilt and 
 mifery. In this fad condition he might have left 
 the whole human family to continue for ever. He 
 would have been righteous and holy, in giving them 
 up to the confequences of their apoflafy from him 
 through endlefs eternity. But his gracious thoughts 
 towards us are above all thought. He remembered 
 us in our low ejlate ; for his mercy endureth for ever, . 
 In himfelf he purpafed to have a certain definite 
 number of the human race recovered out of that de- 
 plorable ftate, into which they would bring them- 
 felves by their fm. He loved ihem, when they, 
 were moft unlovely, and had no claim^to his regard. . 
 To this may be applied the language which is ex- 
 prefl'ed by the pen of the prophet, Ezek. xvi. 6, 8. 
 IV'hen 1 pa [fed by thee^ and faiv thee polluted in thine 
 own bloody I /aid unto theey when thow wafi in thy 
 bloody Live : yea, I fuid unto thee, when thou wajl 
 in thy bloody Live, l^hen Ipajfed by thee, and looi^ 
 ed upon thee, behold, thy time was a time of love ; \ 
 and I fpread my Jkirt over thee, and coneredthyna- - 
 kednefs. 
 
 In order that mercy mighx he built up for cvir, 
 
 that it might be eternally difplayed and gloiified in 
 their redemption, — Jehovah entered into a cove- 
 nant with his own eternal Son, who, by his volun- 
 tary engagement in that .covenant, became their Re- 
 deemer. Pie was fet apart, by the eternal purpofe . 
 of God, to effe6luat€ their falvation in time. Prov* . 
 
 viii, . 
 
for his People* 381 
 
 viii, 23. He was fet up to work redemption on the 
 earth, in the profpe£t of which he had the higheft 
 pleafure. He rejoiced in the habitable parts of the 
 earthy and his delights were with the fons of men. 
 We find that the perfons to be redeemed were no 
 lefs the objedls of God's eternal choice. Eph. i. 4. 
 He hath chofen us in him before the foundation of the 
 world. The purchafe of their redemption by Chrift 
 was, therefore, according to the everlafting purpofe 
 and counfel of God. The revelation of the myfte- 
 ly of redemption in the world, and the incarnation, 
 obedience, and death of the Son of God, in order to 
 obtain that redemption, were juft the unfolding and 
 executing of an eternal and gracious decree. Eph, 
 iii. 10, II. T^he myjlery which from the beginning of 
 the world hath been hid in God, or, the manifold wif- 
 dom of God appearing in redemption, is made known '■ 
 hy the church, according to the eternal purpofe which 
 he purpofed in Chri/l Jefus our Lord, We find alfo' 
 that Chrift, the Lamb of God, was appointed to 
 have 'his precious blood flied for procuring this re- 
 demption, before the foundation of the world, i Pet. 
 i. 18,*— 20. 
 
 2. Chrift hath obtained full and complete redemp* 
 tion for his people. To this purpofe we are told, 
 that with the Lord is plenteous redemption^ Pfal. 
 cxxx. 7. It extends to, and includes in it, deli- 
 verance from all the evils which neceflarily belong 
 to our natural eftate, unto all the good contained in 
 the promifes of God's covenant. — This, it will be 
 necelTary, to illuftrate in a few diftindl particulars. 
 
 ' \Jl, It is redemption from fin. Pfal. cxxx. 8. He 
 will redeem Ifrael from all his iniquities. All men 
 are guilty before God, as law-breakers in Adam, 
 
 and 
 
382 Chrift obtained eternal Redemption 
 
 and in their own perlbns. By one man fin entered 
 into the worldt and death by Jin ; andfo death pajfed 
 upon all menyfor that all have Jinned, We know, that 
 •what things foever the law faiths it faith to them who 
 are under the law i that every mouth 7nay he Jioppedy 
 and all the world may become guilty before God. For 
 all havefnned, and come fjort of the glory of Codf 
 Rom. V. 12. and iii. 19. 23. The guilt of every fin 
 binds over, and neceiTarily fubje6b the {inner to a 
 curfe. Gal. iii. 12. Curfed is every o?ie that conti- 
 nueth not in all things which are written in the book 
 of the law to do them. It is, therefore, a dreadful 
 ftate to be lying under guilt, and to have a holy and 
 juft God beholding us with indignation, as laden 
 with our iniquities. J'he wages offn is death. But 
 redemption includes freedom from the guilt of fin, 
 by an aft of pardoning mercy, whi9fe is pafTed upon 
 the footing of Chrill's blood. Eph. i. 7. We haiie 
 redemptioti through his blood, theforgivenefs of fnSy 
 according to the riches of his grace. And this for- 
 givenefs is univerfal. It extends to all the iniquities 
 of the fmner. Jer. xxxiii. 8. / will cleanfe them from 
 all their iniquity, whereby they have fnned againjl 
 me ; and I will pardon all thsir iniquities, whereby 
 they have Jinned, and whereby they have tranfgrejfed 
 againjl me. Chrift made a full atonement, and, there- 
 fore, a fall pardon mufl be the confequence. 
 
 As fin has a criminal guilt in it, fo it is the fpiri- 
 tual pollution and defilement of the foul. It is that 
 abominable thing that God hates, and It renders a 
 perfon loathfome and vile in his light. How abomi- 
 nahle and filthy is man, which drinketh iniquity like 
 water? Job xv. 16. But this redemption includes 
 purification from the filth and pollution of fin, as it 
 
 is 
 
for his People* 383 
 
 is the moral uncleannefs of the foul. Hence Chrift 
 is faid to have given himfelf for us, that he might re^ 
 deem us from all iTiquity, and purify unto himfelf a 
 peculiar people ; and God h.'Mh.faved us, ly the wajh' 
 ing of regeneration^ and renewing of the Holy Ghojl^ 
 which he hath fhed on us abundantly, through yefus 
 Chrifi our Saviour, Tit. ii. 14. and iii. 5. Sin hath 
 loft that reigning power which it once had over the 
 redeemed of the Lord. It is no longer their mafter, 
 to who7n they yield them/elves fervants to ohey. It 
 doth take place with them, as there is no perfedion 
 in the prefent ftate ; but it doth not reign with an 
 uncontrolled fway. Rom. vi. 14. Sinjljall not have 
 dominion over you : for ye are not under the law, but 
 under grace. They fhall obtain deliverance from all 
 remaining iin in them, and be redeemed to perfe6l 
 holinefs at laft ; for Chrijl loved the church, and 
 gave himfelf for it i-^^that he might prefent it to Imn^ 
 felf a glorious church, not having fpot or wrinkle, or 
 any fuch thing ; but that it Jhould be holy, and with* 
 out blemift, Eph. v. 25. — 27. 
 
 ^dly, This is redemption from a ftate of fubje6lion 
 to the law, confidered as a broken covenant of works. 
 Gal. iv. 4, 5. When thefulnefs of the time was come^ 
 God fent forth his Son, made of a woman, viade under 
 the law, to redeem them that were under the law* 
 Here it is declared, that Chrifl's redeemed people 
 ^were under the law. This muft mean, that they 
 were under it, as a broken Covenant, for, in any 
 ot'ier fenfe, redemption from it would not be a pri- 
 vilege. The whole body of mankind was confidered 
 as In the iirft Adam, when this Covenant was made 
 with him. He was the federal head and reprefen- 
 tative of alLhIs ordinary pofterity. And, of confe- 
 
 (]uenc&, 
 
384 Chrijl obtained eternal Redemption 
 
 quence, when he brake the covenant, he left them 
 all under it, in that ftate of it. It ftiU requires per- 
 fedl obedience to all the commands of the law \ for, 
 although men have loft their power to obey, yet it 
 cannot follow, that God has loft his right to demand 
 obedience. The law continues to fay, Do, Obeyt Pay 
 that which thou ovoeji. Now, confidering that we 
 pofl'efs no ability to yield any obedience to it, it muil 
 be dreadful to be fubjefted to its claim. Though one 
 a£l of iinlefs obedience were to be fuftained as a ful- 
 filment of all its demands, yet even that we could 
 not perform. We are corrupt^ and fuch muft every 
 aftion be, however good as to the matter of it. 
 Foolifli and ruinous, beyond exprellion, is that natu- 
 ral propenlity in men to feek falvation. ^j/ the xuorks 
 of the law : for, (Gal. iii. 10.) y^s many as are of the 
 vjorhs of the law are under the curfe. 
 
 But the redemption that is in Chrift Jefus includes 
 deliverance from both the commanding and con- 
 demning power of the law, as a Covenant. The 
 condemning fentence of its curfe, was executed upon 
 the Surety, in his fufferings unto death, and it cannot 
 be executed twice. Gal. iii. 13. Chrijl hath redeem- 
 icd us from the curfe of the law^ being made a curfe for 
 us. We are not, however, to imagine, that he bare 
 the curfe only in order to leave his people under the 
 law as a Covenant, in reipe<a of its commands. Had 
 this been tlie cafe, then, confidering that each of them 
 is imperfed, while in this world, every fm that they 
 commit would a^ain involve them under the curfe. 
 But as he bare the infli«3:ion of the penalty, fo he 
 ■completely obeyed the commands of the law, that it 
 might have no claim whatever upon his people, and 
 that they might be juftified, not for any obedience of 
 
 tlieir 
 
for his People. 385 
 
 their own, but upon the ground of his obedience and 
 fatisfadion, in their ftead. He was made mider the 
 laxVi to redeem them^ — to buy them from under the 
 law's claim, fo that it might have no more to de- 
 mand from them, having got full reparation of it> 
 breach from liim, as tlieir Surety. Perfe(St deliver- 
 ance from it, as a Covenant, is a fpecial part of the 
 blelTednefs of all true believers. Thus the apoflle 
 fpeaks of it, Rom. vii. 4, 6. Wherefore, my brethren, 
 ye alfo are become dead to the law by the body of 
 Chrifi ; that ye fhould be married to another^ even to 
 him who is rai fed from the dead. — Now we are deli- 
 'oeredfrom the law, that being dead vjherein we were 
 •Jjeld. At the fame time, though believers are re- 
 deemed from a ftate of fubje^lion to the law, as a 
 Covenant, yet they are by no means freed from an 
 obligation to obey it, as a rule of holinefs in all man- 
 ner of converfation. They are not allowed, and they 
 dare not allow themfelves, to live licentioufly. What 
 then ? Shall we fin, becaufe we are not imder the iaWy 
 but under gi-ace ? God forbid. Being not without 
 law to Cod, but undtr the law to Chrifi. R.om.vi. 15, 
 I Cor. ix. 21. 
 
 ^dly. This is redemption from Satan's dominion. 
 Men, in confequence of fm, have fallen under his 
 power. This may be conlidered as a part of the 
 punifliment due to their rebellion againfl God, or an 
 article of the mifery which is the natural and juft 
 fruit of it. ^j Juflice they are delivered into his 
 power, as a jailor, to detain them in prifon, until 
 judgment be executed upon them. Men in a natu- 
 ral ellate are alfo to be confidered as the voluntary 
 fervants and flaves of the devil. He worketh in the 
 children of dif obedience, and, like aflrong man armed 
 "- k keeping 
 
385 Chrijl obtained eter?ial Redemption 
 
 keeping bis palace^ bis goods are at pence. His power 
 is mentioned as meeting with no refidance or oppo- 
 fition from the corrupt and unrenewed man. They 
 are taken captive by bim at bis will, 2 Tim. ii. 26. 
 How much do the captives of Satan abound in the 
 prefent time ! Wherever you fee perfons living in 
 wilful ignorance of, and carelefnefs about, religion, — 
 perfifiing in unbelief, — indulging and encouraging 
 themftlves in infidelity, — or habitually practiiing 
 open profanenefs and wickednefs, — there you fee the 
 llaves of the devil. They are as really under his 
 deflrudlive power and influence, as captives, loaded 
 v^ith fetters, are under the power of their conqueror. 
 This is the difmal fituation of all men by nature, as 
 the apoflle teflifieth, Eph. ii. 2, 3. 
 
 The Lord Jefas Chrift came to deliver his people 
 from this great and powerful adverfary. He brake 
 tbe bead of the crooked ferpent, according to what 
 was foretold in the firft promife, Gen. iii. 15. He 
 anfwered that queftion to perfedion, which we have 
 in Ifa. xlix. 24, 25. Sball tbe prey be taken from tbe 
 mtgbty, or tbe lawful captive delivered? But tbus 
 faitb tbe LoRDy Even tbe captives of tbe migbty fiall 
 be taken away, and tbe prey of tbe terrible fhall be de- 
 livered : for I ivill contend witb bim tbat contendetb 
 witb tbee, and I willfaVe tby cbildren. He brought 
 deftru^lion upon Satan and his interefts, on behalf of 
 his own eledled people, in becoming obedient unto 
 deatb. He was a partaker of flejb and blood, tbat, 
 tbrougb deatb, be might dejlroy bim tbat bad the 
 power of deatb, that is, tbe devil, Heb. ii. 14. Be- 
 lievers are legally refcued from the power of that in- 
 fernal fpirit, through Chrift's bearing the execution 
 of the law-curfe, and making compkte fatisfaftion 
 
 for 
 
for his People. 387 
 
 for their fins. And they are acliiallj delivered from 
 his dominion, in the day of their converfion, when 
 they are brought out of a ftate of nature into a flate 
 of grace. In that day, the Lord dcjlroys the works 
 of the dei)il within them, overturns his throne, and 
 aflumes the government of the heart for himfelf, ac- 
 cording to the reprefentation given in that parable, 
 Luke xi. 2t, 22. When a Jirong man armed kecpeih 
 his palace i his goods are at peace. But when aflronger 
 than he Jhall come upon him, and cverco?7ie hifUy he 
 taketh from him all his armour ivherein he trufted, 
 andidi'uideth his fpoils. This is a mod advantageous 
 conqueft for the (inner. Not only is Chrifl glorined, 
 and the devil defeated and fpoiled, but the perfcn's 
 fituation is changed inconceivably to the better. To 
 be delivered from the power of darknefs, and tranfa- 
 ted into fie kingdom of God's dear Son, is a bleifed- 
 nefs the moft happy and lafting. When men are 
 once actually redeemed from Satan's power, they 
 can never afterwards be reduced under it. That 
 enemy may tempt and harrafs them, and may, in 
 part, prevail againft them by his temptations, but he 
 never fiiall regain his power and authority over them, 
 nor fucceed in doing them any lafting injury. I'he 
 Lord knoweth how to deliver the godly out of tempta- 
 tions. He is ever ready to take their part in with- 
 lianding the devil. Zech. iii. i, 2. He f jewed nie 
 Jojhua the high priefl flanding before the angel of the 
 LoRDy and Satan Jlandifig at his right hand to reffi 
 him. And the Lord /aid u?ito Satan, 7'he Lord re- 
 buke thee, Satan ; even the Lord that hath chofen 
 Jerufalem rebuke thee .- is not this a brand plucked out 
 of the fire ? They fhall at laft be delivered from all 
 liablenefs to temptation. The devour er fhall not 
 K k 1 only 
 
388 Chtijl obtained eternal Redemption 
 
 only be rebuked, but be deflroyed/or their fakes, 
 Rom. xvi. 20. i:'he God of peace Jh all bruife Satan 
 undir your feet Jh or tly. 
 
 ^thly. This is redemption from the world. The 
 world is another tyrannical mafter, under whofe 
 power and influence all men naturally are. Through 
 human corruption, it is become an enemy to God 
 and religion. It is a rival to the Moft High, endea- 
 vouring to keep the hearts of men from him, and is, 
 indeed, fo oppofite to him, that the love of it, and 
 love to God, are abfolutely incompatible with ano- 
 ther. I John ii. 15. Love not the worlds neither the 
 things that are in the ivorld. If any man love the 
 iMorld^ the love of the Father is not in him. To the 
 imcon verted man the world is the chief goody andfo 
 it is the grand objed of his purfuit. It is often fo, 
 even under a religious afpe£l; we mean, Uiat while 
 perfons ma^ have a religious profeflion and appear- 
 ance, — may exprefs a confiderable regard to what is 
 good, — and may feem to have a great diflike to what 
 is impious and wicked, — yet, with all their religious 
 appearance, the world may be upper moft in their 
 hearts. From thence flaw that adivity and afliduity 
 which they difplay about their worldly interefls, and 
 that langour and negligence which they manifeft 
 about the interefts of religion. It is not a little to 
 be feared, that many profeiTors are held in chains by 
 a worldly fplrit, and pine away in their inquity, un- 
 der a fair religious maik. A carnal and earthly dif- 
 poiition will prove the ruin of many, who feem to 
 efcape the grofler pollutions of irreligion, profane- 
 uefs, and luR, which are in the world. 
 
 The world is thus a great enemy to the fouls of 
 men. It has fuch a power over men, that they, in- 
 dead 
 
for Jjis People. 389 
 
 flead of ftudying to make their temporal efiairs fub- 
 fervient to the in tereils of religion ^ on almoft all oc- 
 cafions, endeavour to make religion, and the fervices 
 of it, bend and ftoop to their worldlj concerns. In- 
 ftead of making religion the viijlrefsy and the world 
 the handmaid^ they invert this beautiful order, and 
 make the \a orld the inijirejs^ and religion only the 
 handmaid; or, they fay to the world, as to the man 
 ix)ith the gold rwg and gay chthivgy Sit thou here in 
 a good place ; and to religion, as to the poor man in 
 vile raimenty Stand thou there, or Jit here under my 
 footftool. 
 
 True Chrillians are no long'^r the flaves of the 
 world. They are redeemed from the power of this 
 fafci Dating and deftru£tive foe. • This redemption 
 Chrift hath obtained for them, and bellows upon 
 them. Gal. i. 4. Who gave himfelffor our Jin s^ that 
 he might deliver us from this prefent ail world, ad- 
 cording to the will of God and our Father, Through 
 the powerful influence of his crofsV-thfey are become 
 as dead men, to it, and it is become flead to them, as 
 the apoftle expreffes it. Gal. vi. 14. God jm-hid that 
 I Jhould glory y fave in the crojs of our Lord J ejus 
 Chrijl, by whom the world is crucified unto mi^ arid I 
 unto the w or hL Others are o/^'irZi^ world, but they 
 are chofen out oj it. They are redeemed from that 
 carnal and earthly fpirit, which naturally pofTelTed 
 them as well as the reft of men. -They are redeemed 
 from the earth,^tY. x\v. ^. They are convinced 
 that the v^orld is nothing, in comparilion of their 
 fouls, and that its profits and pleafu'i^es are as empty 
 hulks, when compared with the unfenrcfiable richos 
 of Chrift, and the pleafures to fcWs -eMJ^yed' at God*d 
 right hand for ever more. They can. therefore, fay, 
 K k 5 as 
 
390 Chriji obtained eternal Redemption 
 
 as in 2 Cor. iv. i8. We lock not at the things, which 
 are feen, hut at the things which are not feen ,• for the 
 things which are feen are teiJiporal -, hut the things 
 which are not fen are eternal. 
 
 ^thly. The redemption, which Chriil bath obtain- 
 ed, includes freedom from divine wrath, both now, 
 and hereafter. This belongs to redemption from the 
 curfe of the law, of which the wrath of God is the 
 heavieft article. Sin expofes men to this. Indigna^ 
 tion and wrath, tribulation and anguiJJj, are denoun- 
 ced upon every foul of man that doeth evil, Rom . ii. 
 8, 9. How dreadful muft this wrath be, confidering 
 how great God is I. Who knoiveth the power of his 
 anger / To it the people of God are expofed natu- 
 rally, being tke children of wrath even as others,^ 
 Eph. ii. 3. 
 
 But by Chrift they are redeemed from it. He 
 bare it to the uttermoft in his own perfon, fo that 
 perfect freedom from it, is their blefled attainment. 
 They are prefently out of all hazard of feeling any 
 of the effeflj of God's vindi6\ive indignation. It is 
 becoming each of them to ling, Lord, I will praife 
 thee .* though thou wafi angry with mc, thine anger 
 is turned away, and thou eomfof-tefl me. Rods and 
 chaftifements they may, and often do, meet with, 
 and thefe, perhaps, very fmarting and fevere, but 
 there is no vindidive wrath in them. Their cup of 
 iifflidion, though it is often large and deep, is fvveetr 
 ened with love, but it contaius not one drop of the 
 curfe. Pfal. Ixxxix. 3:2, 33. / will vifit thsir tranf 
 grefjions with a rod, and their inquity withflripcs. 
 JSevertheleJs, my loving-kindnefs will I not utterly take 
 from him, nor fvffer my faithfulnefs to fail. And 
 they are in no danger of wrath hereafter. There is 
 
 wratb 
 
for his People. 39 1 
 
 "jcrath to come, as to the ungodly. They are pre- 
 fently under it, but there is a more dreadful ftorm 
 of divine anger a-coming. From this the redeemed 
 of the Lord have nothing to fear. Rom. v. 8, 9* 
 God commendeth his love towards us, in that while we 
 were yet /inner s, Chrijl died for us. Much more then^ 
 being flow jujiified by his bloody we fjall be Javed 
 from wrath through him. I ThelT.i. 10. Wait for 
 his Son from hea'uen^ whom he raifed from the dead, 
 even Jefus^ which delivered us from the wrath to 
 come.. Wlien the great day of God's wrath fhaU 
 come^ and the wicked be unable toJln?id, the people 
 of God will find fafety and peace under Lmmanuel's 
 fnadow, who will then prove to be a hiding place, 
 frotn the wind, and a covert from the tempeji.. 
 
 tthly, This is redemption from death and the 
 grave. Thus runs that promife in Hof. xiii. 14, 7 
 will ra?ifom them from the power of the grave ; /■ 
 will redeem them from death : O death, I will be thy 
 plagues ; grave, 1 will be thy deJlruBion. The 
 Lord's redeemed people are not abfolutely freed 
 from the {Iroke of death. Death, as it means a dif- 
 folution of the union between foul and body, muil 
 be borne by the faints, as well as by linners. There 
 is, in this refpe(5^, one event to both. Daily do we 
 fee, that fpiritually-t:;?]/^ men die, 2in6i liikewife \\\2tt 
 the fool and the brutifh perfon perij}:>. But from death, 
 coniidered as a penal evil, coming in the chancel of 
 the broken covenant, are all the Lord's people fully 
 redeemed. Death doth not come to them as an ef- 
 fect of the law-curfe. To the wicked it is a part of 
 the execution of that curfe, and it is the harbinger 
 of hell. When temporal death approaches a wicked 
 man, it may be faid, Is not the found of eternal 
 
 deash 
 
39 2 Ch'ijl obtained eternal Redemption 
 death behind him^ Shall not hell follow after him ^ 
 Yes ; the \x)icked Jhall he turned into helU of id all the 
 nations that forget God, But to the Cbriftian, death 
 is only a pafTagc, and it is a fafe paffage to Imma- 
 NUEl's land, as to his foul •, while the body falls ajleep 
 in Jefiis. It is, therefore, a precious death in thejight 
 of the Lord, and will be fo in the everlafting expe- 
 rience of all the faints. 
 
 But the redemption which Chrift hath obtained 
 extends alfo to tlie recovery of the bodies of belie- 
 vers from that temporary dominion which death 
 and the grave feem to have over them. 1 will ran- 
 fom the?nfrom the power of the grave, fays he, / will 
 redeem them from death. Their bodies fhall not con- 
 tinue for ever in the ftate of the de?.d. He will fe- 
 parate and reilore their duft from that with which, 
 for many ages, it may be mixed. I will raife him 
 up at the lafi day, is a promife that will hold true 
 as to every redeemed perlon. So that the Lord 
 fays to his people, in the profpedl of their death, as 
 he faid to Jacob, Gen. xlvi, 3, 4, / am God, the God 
 of thy father : fear not to go down into Egypt ; for I 
 IV ill go down with thee into Egypt ; andwill afo fure- 
 ly bring thee up again, 
 
 ']thly. This is a redemption from hell, — the pit of 
 eternal perdition. As men, by fin, have defcrved 
 everlalling puniiliment, fo there is a ftate and place 
 in which this is to be inflidled upon them. It is faid 
 to be prepared for the denil and his angels, and it is 
 no fmail part of the mifery of ungodly men, that 
 they mud depart into, and be punifhed for ever in^ 
 the fame place with that wretched fociety. Matth. 
 XXV, 41. Into it all men deferved to have been caft, 
 as all ha've fnned, and co7neJIjort of the glory of God, 
 It is the portiQn of wicked men from God, and the he- 
 
 r it age 
 
for his "People, 393 
 
 r'ltage appointed unto them by God. But Chrifl hath 
 obtained redemption from it for all his people. 
 Though they are all in hell naturally, in point of 
 demerit, yet they are delivered from any liablenefs 
 to an adual delcent to the Jides of the pit. They 
 have to ling, as the Pfalmift does in Pfa. Ixxxvi. 13^ 
 Great is thy mercy toward me ; and thou haft deli' 
 vered my foul from the lowejl hell. Upon the foot- 
 ing of the ranfom-price which Chrifl hath paid, a 
 juft and holy God puts them, by a fentence of juft?^ 
 fication, out of all danger of being turned into hell. 
 He is gracious unto them ; and faith ^ Deliver them 
 fro?n going down to the pit ; / have found a ranfom. 
 Job xxxiii. 24. When that 1'ophet, which is made 
 deep and large, fhall open its mouth ta receive the 
 whole body of the reprobate world, none of thofe 
 who are made partakers of the redemption purcha- 
 fed by Chrifl, fliall be in any hazard. Their glo- 
 rious Redeemer has the keys of hell and death, and 
 he knows whom to Ihut into that prifon, and whom 
 to Ihut out, Rev. i. 18. There is no reafon for 
 them to be afraid of hell, confidering who has the 
 power over it. It is / who was made dead for you, 
 fays he to his faints, it is even / who who have the 
 keys of hell and death, 
 
 Zthly, This is redemption to all that is good, — to 
 all the good oppofed to thofe evil things from which 
 they are redeemed. It includes not only freedom 
 from all the miferies unto which we had expofed 
 ourfelves by our apoilafy from God, but alfo reflo- 
 ration to all that good which we had forfeited. This 
 is fummed up in redemption to God, according to the 
 fong of the church : Rev. v. 9, ^hey/ung a new 
 Jong, faying^ "Thou art ivorthy to take the book, and 
 
 t<f 
 
394 Chrijl obtained eternal Redemption 
 
 to open the feals thereof.* for thou wajljlain^ and haji 
 redeeJiied us to God by thy blood. It is redemption 
 to God, as a pacified and reconciled God in Chrift, 
 fo that they enjoy his favour and love which is 
 better than life. Rom. v. i. Being jvjiijied by faith ^ 
 Kve ha've peace with God through our Lord fefus 
 Chrijl, They are redeemed to the enjoyment of 
 all the blelTmgs of God's everlafting covenant, fuch 
 as pardon, acceptance, adoption, fandVification, di- 
 vine prote6lion, confolation, and perfeverance. Hea- 
 ven, the mortgaged or forfeited inheritance, is re- 
 deemed for them, and they obtain an irrevocable 
 title and right to it. Eph, i. 13, 14. Te were fmled 
 uith that holy Spirit qfpromife, which is the earneji 
 of our inheritance^ until the redemption of the pur cha- 
 fed pojfejfonf unto the praife of his glory. Eternal 
 life in the full enjoyment of a Three-One God, is 
 juft the fum of this precious redemption. And 
 hence the day of the believer's glorification is em- 
 phatically called, I'he day of redemption, Eph. iv. 
 30. Grieve not the Holy Spirit of God, whereby ye are 
 fealed to the day of redemption. In fhort, it is re- 
 demption unto the enjoyment of all neceflary blef- 
 fings vv^hiie the believer is on his journey through 
 the wildernefs, and to eternal reft and happinefs in 
 the land where glory dwells, when his journey is at 
 an end. The Xo«Z) God is a fun and find d ; the 
 Lord will give grace and glory : no good thing will 
 be with-hold from them that walk uprightly, Pfa. 
 
 Ixxxiv. II. But we proceed to obferve, 
 
 3. That this redemption is fpecial and particular. 
 As the purpofe of falvation from eternity did not 
 refpe(ft all men in general, io neither did Chrift Ihed 
 his precious blood to redeem them all. Ufiiverfal 
 
 falvation, 
 
for his People. 395 
 
 falvation, though a do£lrine which has been warmly 
 efpouled and propogated by fome, is wholly fubver- 
 five of the fcripture doftrine of redemption. The 
 fcripture affures us, that there was a definite number 
 chofen to falvation from among mankind. Thefe are 
 frequently called ele6i^ or chofen ones, to diftinguifh 
 them from the reft of the world Ijing in wickednels, 
 and left to perifli. Who Jhall lay any thing to the 
 charge of God's eUEi / They are eUEl according to 
 the foreknowledge of God. He knows whom he hath 
 chofen ; for the foundation of Cod Jlandeth fure^ hav- 
 ing this feali The Lord know eth them that are his. It 
 is evident, farther, that Chrifl: did not obtain redemp- 
 tion for any, but thofe whom God had chofen, be- 
 caufe they were given to him for that end, exclufive 
 of others, John xvii. 6, 9, 19. I have manifefled thy 
 name unto the men which thou gcivef me out of the 
 world ' thine they were, and thou gavefl them me.-^- 
 I pray for them ; I pray not for the world, but for 
 them which thou haft given me ,• for they are thine » — 
 ^7idfor their fakes I fan^ify Jnyfelf that they alfo 
 might he fanBified through the truth. He calls them 
 hisfheep^ while the reft of the world are confidered, 
 and will be feparated from them, as goats. John x, 
 II, 14, 15. I am the good fhepherd : the good fepberd 
 giveth his life for the Jheep. — / am the good Jhephtrd, 
 and know my Jheep, and am known of mine. j4s the 
 Father knoweth 7ne, even fo know I the Father : and I 
 lay down my life for the Jheep. Redemption is 
 fpoken of as their peculiar privilege, in contra-di- 
 ftindion from others. They are faid to be redeemed 
 from among men, which, if Chrift had redeemed all 
 men, would be an unmeaning and inconfiflent phrafe. 
 Rev. xiv. 4. T/^i?/'^,— the Lamb's retinue, who are 
 
 i\)ith 
 
39^ Chrijl oltained Eternal Redemption 
 
 tuith him, as to their piofeffion, ftate, and exercife, 
 
 — were redeemed from among meuy being the firjl- 
 
 fruits unto God, and to the Lamb, If the Redeemer 
 fhed his precious blood intentionally as the price of 
 redemption ybr all, then he muft lofe much of the 
 fruit of h\s foul-travail ; lince, according to Scrip- 
 ture-teftimony, few, comparatively fpeaking, are 
 
 faved. Strive, faid Chrift himfelf, to enter in at the 
 
 fir ait gate : becaufe fir ait is the gate, and narrow is 
 the way which leadeth into life, and few there he that 
 
 find it. But this redemption was fpecially and only 
 obtained for a certain number, whom Chrift had in 
 his eye in the obtaining of it. For their fa^es I fane - 
 tifymyfelf, faid he. " It \s for them exclufively that 
 *' I have devoted myfelf to the ofRce of a Mediator, 
 *' and that I now give myfelf to be a propitiatory 
 ** and meritorious facrifice in their flead." And it 
 is impoflible that any of thefe can mifs the benefit 
 of his mediation. John vi. 37. j4ll that the Father 
 giveth me fjall come to me. He is under an indif- 
 penfable, and, at the fame time, delightful neceflity, 
 to convert and fave all who were given to him, and 
 -for whom he died ; and it is iimply impoffible that he 
 {hould not do fo. He tells us that he muf hririg 
 them. John x. 16. Other fjetp I have, which are 
 not of this fold : them aljo I mvjl bring, and they 
 [hall hear my voice. You fhould be deeply concern-^ 
 ed, that you may hear his pleafant voice, and may 
 ticcept of this redemption, whrie he is proclaiming it 
 among you all indefinitely, withont refpeft of perfons. 
 You cannot know, and, indeed, you have no bufi- 
 nefs to know the fecrets of Almighty God, or who 
 are the defigned objefts of this redemption. Attend 
 to the things which are revealed, for thefe belong to 
 
 you i 
 
for his People. 397 
 
 you-, and do not prefume to meddle with the fecret 
 things belonging to the Lord our God. Your reveal- 
 ed duty is prefently to believe on the Redeemer, and 
 to embrace the redemption which he hath obtained, 
 and is now fetting before you. It is only through 
 unicn to him by faith, that perfons are made ac- 
 tual partakers of it, and fo come to know that they 
 are among the redeemed of the Lord, i Cor. i* 30. 
 Of him are ye in Chriji Jefus, ivho of God is made 
 unto us wi/dom, and right eoufnefsj and JanSiijication, 
 and redemption. 
 
 4. This redemption is abfolutely free. This fure- 
 ly fhould recommend and entitle it to onr attention. 
 Let none of us fay in our hearts, ** The falvation 
 " which Chrifthath obtained is very great, very rich, 
 ** and very fuitable ; but how fliall ijoe obtain it? What 
 " good have ive done^ what acceptable qualifications 
 " are about us, to give us a warrant and confidence 
 " to lay claim to it?" Let us know, from the whole 
 tenor of the Bible, that redemption is, as to us, in 
 every refpe£l abfolutely gratuitous. It coft Chrift 
 much, but it cofts us nothing. To found our right 
 to it, nothing on our part is required. Prerequifite 
 qualifications are diftated only by our legal hearts. 
 We are jujiified freely by his grace, throttgh the te* 
 demption that is iri Jefus Chrift, Rom. iii. 24, There 
 was nothing forefeen about the objedls of redeeming 
 love, to inftuence Jehovah to choofe them^, or the 
 Eternal Son of God to undertake their redemption, 
 more than about others. They are, by nature, in 
 the fame condition as other men are, and many of 
 them have been diflinguilhed finners, previous to 
 the time of their being efFeftually called by the 
 grace of Chrift. Witnefs Paul's confe£icn, i Tim. 
 LI i. 13, 
 
398 Chrijl ohtained eternal Redemption 
 
 i. 13. / was before a hlnfphemer^ and a perfecutor, and 
 injurious ; but I obtained mercy ; and the grace of our 
 Lord was exceeding abundant. All who are faved, are 
 faved by grace. Eph. ii. 8. Salvation is never pro- 
 mifed, — never beftowed, — on the ground of forefeen 
 faith or good works. Tit. iii. 5. Not by ivorks of 
 righteoufnefs which we have done, but according to 
 his mercy he faved us. None of the redeemed will 
 have caiife, either in lefs or more, to take any of 
 the praife to themfelves. Where is hoajiing then? 
 It is excluded. By what law P Of works ? Nay ; but 
 by the law of faith. Chrifl Jefus is of God made un- 
 to us — redemption ; that^ according as it is written. 
 He that glorieth^ let him glory in the Lord, The re- 
 demption of the whole ele£t body, and of every in- 
 dividual thereof, is from the exceeding abundant 
 riches of free and fovereign grace. Eph. i. 7. /« 
 whom we ha'ue redemption through his blood, the for ' 
 givenefs offns, according to the riches of his grace, 
 
 5. This redemption is infallible, as to the begin- 
 ning, the progrefs, and the completement of its ap- 
 plication unto the fouls of the Lord's people. It is 
 perfected, as to the purchafe of it. Chrift hath ob- 
 tained it, fays the text. The fame is taught in that 
 fimilar paflage, chap. v. 9. j^fid, being made perfeB, 
 he became the author of eternal falvation to all them 
 that obey him. It fhall alfo be infallibly applied to 
 them, as he could not obtain it in vain. All that 
 the Father giveth me, fays he, Jhall come to me ; that 
 is, they fhall have a faving intereft in that redemp- 
 tion which he hath purchafed. And when once 
 they are made aclual partakers of it, the completion 
 of it in due time Ihall certainly follow. They arc 
 redeemed from guilt, and from a ftate of fubje6tion 
 ,. .. to 
 
for his People^ 399 
 
 to the curfe, — unto the enjoyment of God's favour, in 
 juftification. They are gradually redeemed from fin, 
 unto conformity to God's image, in fandlification. 
 And this work fhall be completed in a flate of eter- 
 nal glory. The promifes of God, who is faithful, 
 fecure this. Ifrael Jhall he faved in the Lord with 
 nn everlajiing fahation. The purchafe of Chrifl 
 renders it infallible, becaufe he cannot want any 
 thing which he bought with his blood. The re- 
 demption of his people fhall be perfe^ed by his 
 power. He is infinitely able to do it, and to beat 
 down all the oppofition made to it by his and their 
 enemies. Neither fin, nor Satan, nor the world, 
 fliall prevent their complete redemption. 1'heir 
 Redeemer is mighty ; he Jhall throughly plead their 
 caufe ; £qt the Lord of hojls is his name^ the holy Ont 
 of Ifrael, 
 
 6. It is, according to the text, eternal redemption. 
 It is a great blefling, but it would fpoil its value, if 
 it might be only temporary, — if it might fail and be 
 loft, and, of confequence, men be again reduced to 
 the former ftate of bondage and mifery. Bleffed be 
 God ! this fhall never be the cafe. It was purpofed 
 to be eternal redemption, and God unalterably de- 
 creed thofe, who were to be redeemed, unto the en- 
 joyment of eternal life. Ads xiii. 48. ^i maiiy as 
 were ordained unto eternal life belie'ued. His love to 
 his redeemed people is immutable and everlafling. 
 He hath loved them with an everlajling /oi;^,— a love 
 in which he will reji for ever, and from which no^ 
 thing in heaven, on earth, or in hell, fhall be ahU 
 to fepurate them. Jer. xxxi. 3. Zeph. iii. 17. Rom. 
 viii. 38, 39. The blood of Jefus Chrift his Son, 
 whi«b is the price of this redemption, is of un- 
 L 1 2 changeable 
 
400 Chriji obtained eternal Redemption 
 
 changeable and eternal value. He gave himfelf for 
 them, an offering and a facrljice to God, for afiveet* 
 fmelling favour. The Itanding of the redeemed in 
 the eternal Hate is not in themfelves, but in their 
 glorious Redeemer, and, therefore, they cannot lofe 
 the happinefj conferred upon them. They are for ever 
 in his hand, and hence are abfolutely fafe. John x. 
 28. 1 give unto them eternal life, and they JIj all never 
 ferifj, neither fhall any pluck them out of my hand*-^ 
 We proceed, 
 
 II. To fpeak of Chrift's obtaining redemption for 
 his people, — We obferve, 
 
 I. That this fuppofes his being invefted with a 
 public and reprefentative charafter. He could not 
 have procured redemption for them, if he had not 
 been fubllituted into their room and place, and be- 
 come refponlible for them at the bar of an offended 
 God. They were guilty iinners, under a fentence 
 of condemnation, and they could not be redeemed 
 from that ftate, unlefs an atonement was made for 
 their guilt, and fatisfaftion fo given to divine juftice. 
 He was, therefore, conftitnted their Surety and Re- 
 prefentative, and took their place, to fulfil all righ^ 
 teoufnefs for them. Hence he is faid to be made ««- 
 der the law, to redeem them, — to fuffer for them, — to 
 be wounded and hruifed for their iniquitie5,--^2i'n6i to 
 die for them, Thefe and other exprellions denote a 
 real fubflitution of him into their room and (lead in 
 Uw-reckoning. And this was neceflary, that what 
 was done and endured by him, in order to accom- 
 plifh their redemption, might be imputed unto 
 them, 
 
 Befides, 
 
for his People, 4Cr 
 
 Befides, it is here to be obferved, that as he re- 
 prefented them, fo it behoved him to do it in their 
 own nature. Being lawful captives^ on account of' 
 their own crimes, they could not be liberated, with- 
 out fuffering the infliction of the deferved punifh- 
 ment. And juftice demanded that this punilhment 
 ihould be executed, either upon themfelves, or up- 
 on a Surety partaking of the fame nature with thcm- 
 felves. Chrift, accordingly, had to affume their na- 
 ture, for in all things it behoved him to be made like ■ 
 unta bis brethren. He was thus qualified to be their 
 Redeemer, in refpe£l of the conftitution of his per- 
 fon, being, as to humanity, the Son of man, one of 
 the people^ and their near kin/man. This w^as pre- 
 figured by that article of the ceremonial law, refer- 
 ring to the redemption of bond-men, which you read 
 of, Lev. XXV. 47, — 49. If a ffo^mer or ajlranger 
 ivax rich by thee, and thy brother that dwelleth by 
 him wax poor,, and fell himfelf to the f ranger orfo^ 
 journer by thee, or to the ftock of the fir anger* s fami- 
 ly : After that he is Jold he may be redeemed again ,- 
 one of his brethren may redeem him : Either his uncle, 
 or his uncle's fon may redeem him, or any that is near 
 of kin unto him, of his family, may redeem him. Iq 
 like manner, that Chrift might obtain eternal re^ 
 demption for us, he muft become near of kin to us, 
 in having a nature like ours, though not morally 
 corrupted and depraved as ours is. That he rnculd' 
 affume our nature, in the fmfiil ftate of it, was im- 
 poffible; but even* if it had been poffible, and had 
 he done it accordingly, it would have entirely dif- 
 qualified him for ading as our Surety : h^Qzuk fucb 
 an high priejl became us, who is holy, hnrmlefs, un» 
 dfifled^ .and Jeparate from fnners. But he was re "'ly 
 
jfO'Z Chrijl ohtaintd eternal "Redemption 
 
 made Jle/h, and was as much in the likenefs of finful 
 Jieflj as he could be, not to be Jinfulfejh, God fent 
 his own Sony in the likenefs offmfulflefh ; but in him 
 ivas nofn. Rom. viii. 3. ijohn iii. 5. 
 
 2. That Chrift obtained redemption meritoriouflj, 
 by paying down a proper price for it. We formerly 
 obferved, that the word here tranflated redemption 
 roeans the deliverance of a captive, by affording a price 
 for procuring his liberty. In this fenfe, it is expreflive 
 of the manner in which Chrifl: hath redeemed his peo- 
 ple. When we confider the ftate in ivhich eleft finners 
 are by nature, it appears abfolutely neceffary that 
 their recovery from it fliould be by making a real 
 yurchafe of their perfons, and of all good things for 
 them. They were the captives of the law and ju- 
 ilice of God, which had an equitable and undeniable 
 claim upon them, for a debt of obedience and fatis- 
 fadion. Being infolvent, and altogether unable to 
 redeem themfelves, it was not poflible that they 
 fhould be freed from that Hate of bondage and woe 
 under the curfe, unlefs a 7iear and an able kitfjjian 
 had engaged to pay their ranfom, and to procure 
 their enlargement. The divine law required perfect 
 and finlefs obedience, and juftice demanded that their 
 crimes fliould be expiated by blood, and that the 
 curfe, which included death, Ihould be executed to 
 ,the full. Without fedding of blood there is no re- 
 ^miffion. T)6^ foui that fnncth fiall die. All thefe 
 requifitions Jefus Chrifl anfwered in his life and at 
 his death. Re 7jmgnified the law, and made it ho^ 
 fiourahlt\ by yielding to it the obedience of a divine 
 perfon in man's nature. He fuffered the pains of 
 th«' curfe through his life of forrow, and at ]aft hadjt 
 .finally exhaufled upon him in his death. He gave 
 
 .bis 
 
for his "People, 403 
 
 his life a rattjom for many : That blood by which he 
 entered once into the holy place, is juft the meritorious 
 ground of this redemption. His vwn Shod is the 
 vaft price, — the price of boundlefs 'knd inconceivable 
 value, — which he paid to procure his people's re- 
 leafe from thraldom and mifery, and their title to 
 everlafting happinefs. All the filver and gold that 
 have been dug from, or yet lie fecreted in, the 
 bowels of the earth, would have been rejefted as 
 bafe and corruptible things, tf propofed as the price 
 of redemption. But the blood of Jefus Chrift was 
 adequate to the great purpofe for which It was fhed, 
 being the blood of Him, who is, over all, God hkjfed 
 for ever, Ve were redeemed-^with the precious blood 
 ofChrifl, I Pet. i. 18, 19. 
 
 3. That Chrift obtained, and ftill doth obtain and 
 ^ccomplilh the redemption of his people with glo- 
 rious power and efficacy. Though the price of his 
 blood was paid for procuring their legal acquit- 
 ment from guilt and condemnation, yet their re- 
 demption conld not have been fecured if mere had 
 not been done. There were enemies, under whofe 
 power they had fallen, as we noticed on the former 
 head. No price was diie to thefe enemies, becaufe 
 they had no legal claim over men. Satan's domi- 
 nion is ufurped, and he could have no right to de- 
 tain "finners under it, after the law and juftice of 
 God were fatisfied. Yet fach is his enmity againft 
 God and man, that he is difpofed to ufe every eifort 
 to maintain his infernal dominion over the (ions ef 
 men, and would certainly have accompliflied his 
 purpofe, if their Redeemer had not been mighty to 
 overcome him. He is faid, not only to dwell in 'his 
 'palace, but, lik« a Jlrong man armed, -to ^hep it, — to 
 
 deicjrd 
 
404 Chrift obtained eternal Redemption 
 
 defend and retain it to the utmoft of his power. He 
 is a moft determined and defperate foe. But as 
 Chrifl made perfed fatisfrtAion for fin, and aboliih- 
 cd the law-curfe, as the Surety of his people, fo he 
 vanquifhed and difarmed the principalities and pow- 
 ers of darknefs,and made ajhew of them openly^ — hold- 
 ing them up to the contempt of God and angels up- 
 on his crofs, Col. ii. 15. And in the day of conver- 
 fion, which is the day of the Mediator's power, he 
 aftually extricates his chofen people from the domi- 
 nion of fin, and the tyranny of Satan. Hence he is 
 faid to turn them from darknefs to light., and from the 
 power of Sa an unto God, He delivers them out of 
 the hand of the wicked, and redeems them out of the 
 hand of the terrible. In confequenee of the purchafe 
 made by his blood, he exerts an efficacy of his 
 grace upon them, breaks down the power of fin an4 
 the devil in rhem, flays the enmity of their hearts, 
 deflroys the obftinacy of their / ills, and fo fivbdues 
 them to himfelf. This he does by accompanying 
 the means of grace with divine energy, according to 
 the promife, Pfa. ex. 2, 3 ^he Lord /hall fend the 
 rod of thy Jlrength out of Zion : rule thou in the 
 midft of thine enemies. 1'hy people fhall he willing 
 in the day of thy power, 
 
 4. That Chrill alone was able to obtain this re- 
 de mption for us. He is here reprefented as having 
 done what none of the priefts before him were cap- 
 able to perform. They could make no atonement 
 for fin, fuch as an infinite Sovereign could find any 
 teal fatisfaftion in, nor could they at all procure re- 
 demption for guilty men. But Ghrijl being come an 
 hi^^h priejl of good things to come, — neither by the 
 blood of goats and calves, but hy his own blood, he en- 
 tered. 
 
for his People, 405 
 
 tend zn once into the holy place^ ha'uiiig ohtained eter- 
 nal redemption for us. This was what no creature, 
 nor all creatures together, could ever efFedtuate. 
 No man can by any means redeem either himfelf, or 
 kis brother , nor give to God a ranfom for him ; for 
 the redemption of their foul is precious ^ and it ceafeth 
 for ever^ Pfa. xlix. 7, 8. Whether we underflancl 
 that text of deliverance from the power of natural 
 death, (which feems to be the primary meaning of 
 it,) or of redemption from that eftate of complicate 
 ed mifery in which all naturally are, the argument 
 will be found to have fufficient force. For, if no 
 man can redeem his brother from temporal death, 
 or prevent him from falling under its Uroke, how 
 much lefs could he refcue him from the bond of ini- 
 quity, the cnrfe of the law, the power of the devil, 
 the wrath of God, and prevent him from being cafl 
 into the lake offire^ which is the fecond death ? All 
 mankind would have perifhed in one common ruin, 
 if divine wifdom and grace had not planned their 
 redemption, and if a divine perfon had not under- 
 taken to accomplifh it. It could not be gotten for 
 goldf neither could fiver be weighed for the price of 
 thereof: V^he price of it is above rubies. 
 
 Various obfervations belides ihefe, might be made 
 on this part of the fubjeft. — Chrift obtained our re- 
 demption freely. As God was under no necelllty 
 to propofe it, neither was the Son of God under a 
 natural neceflity to become the Redeemer. He did 
 this, not for our fahes, but for his own Tuime*s fake, 
 and becaufe he loved us freely. — -He obtained it won- 
 derfully. He paid a wonderful price, and exerted 
 wonderful power. He obtained it by dying ! Can 
 any thing be more admirable and allonirning, than 
 
 that 
 
406 Chriji obtained eternal Redemption 
 
 that the life of a Divine Per fen fhould be laid down 
 as a ranfom for the lives of finful and rebellious 
 creatures ! Wnen on the crofs, he was a£^ively ap- 
 J)ealing an offended God, and difcomfiting the dcil, 
 though he appeared to hum^n view to be no more 
 than a helplef-; and forlorn lufF^rer ! Yet migMt it 
 not be faid, that the J/i^e/ 0/ Jehovah didijocndrouf' 
 ly, while God, ant^e^s, and n'.en, looked on ? — He 
 obtained our redemption in the moft legal and ho- 
 nourable m mner. He la^fcd up t.'.^e tribes of Jacob, 
 rcfiored the preferv-d of Ifrael^ and let go God's cap- 
 tiveSf to the glcy of all divine perfeftlons, and the 
 honour of the divine law. 'Th.' Lord is wiU pleafed 
 for his righteoufnef fake ; for ne hath magnified the 
 laWf and made it honour ahh.^^.\.nd he obtained this 
 precious redemption coinpletelj, and at once. By 
 one offering he perfeEiedfor ever them that are fanSii^ 
 fied* He entered in once into the holy place ^ having 
 obtained, infallibly, and for ever obtained, tternal 
 redemption for us. When he faid, It isfnijhed^ the 
 whole work of his humbled eftate was fo complete- 
 ly done, that he could never agam be laid under any 
 necelTity of returning to his fervice and fufferings. 
 
 It is alfo to be obferved, that he is faid to have 
 obtained it for fome, in the name of whom the apo- 
 {lie fpeaks, including himfelf in the number. He 
 obtained — redemption for ys, fays he. It is true, the 
 wordsybr us are a fupplement : but they are a very 
 proper one. They are fupplied from a parallel text 
 "below, ver. 24. Cbrifl is not entered into holy places 
 made ivith hands ^ ivhich are the figures of the true ; 
 but into heaven it/elf now to appear in the prefence of 
 God Foi vs. 
 
 We 
 
for his People, 407 
 
 We may confider for whom redemption was ob- 
 tained, and may notice the language of appropriation 
 here ufed. 
 
 As to the iirft of thefe, we have before had occa- 
 fion to fay, that they are ele6^ed perfons. They 
 were chofen in him before the found: tr n of the world; 
 — they were ordained unto eternal life ; — they were 
 from the beginning chofen unto falvG' ion ; — and they 
 were appointed to obtain f ah ation through our Lord 
 Jefus Chrijly Eph. i. 4. A6ts xiii. 48. 2 Theff. ii. 13. 
 I ThefT. V. 9. For thefe Chrilt eng-ged in the co- 
 venant of grace from eternity, as they were then gi- 
 'ven unto him to be redeemed by him« For thefe he 
 became incarnate, obeyed, and died. And for thefe, 
 and none elfe, he intercedes within the vail, John 
 
 svii. 9. He obtained redemption for ail who are 
 
 efFe<5lually called. Thofe who were elefted from 
 eternity are, in due time, called into the feilowjhip of 
 Jefus Chriji our Lord* Rom. viii. 30. Whom he did 
 predejlinate, them he alfo called. They are not only 
 called externally by the word, -as all gofpel hearers 
 are, but they are powerfully called into union with 
 Chrift, as their Redeemer, by the operation of the 
 Holy Ghoft. They are enabled to comply with the 
 call, in receiving Chriji Jefus the Lord, — -—Thus 
 they for whom this redemption was obtained, are 
 true believers. Their believing is not, indeed, the 
 caufe of their being redeemed, but the fruit of it. 
 Like the reft of men they are, by n^xyxTty fearful and 
 unbelieving. But faith being the appointed mean by 
 which an intereft in redemption is enjoyed, all the 
 redeemed obtain thir precious grace. By grace ye are 
 favedy through faith } and that not of yourfehes : it 
 is the gift of Gcd, None are made partakers of fa- 
 
 ving 
 
4o8 Chrift ohtaiaed eternal Redemption 
 
 ving faith, on account of any antecedent virtue, or 
 any propenfit/ in them to believe. No. Faith is 
 one of the bleffings of redemption, and is beftowed 
 for Chrift's fake. And Jefus has his eye upon all 
 who have believed, and who fhall believe, as his re- 
 deemed ones. I pray for them alfo which /hall he^ 
 
 licve en me, fays he, John xvii. 20. It therefore 
 
 mull follow, that Chrift obtained redemption for all 
 thofe, and for thofe only, who fhall be infallibly re- 
 deemed. Shocking is the idea, that any flionld pe- 
 rifh, for whofe redemption the Son of God bled and 
 died ! His feed were predejlinated to be called, — 
 j.vjlijied, — and glorified* They are efFe£lually called 
 in time, to the ohtaining of the glory of our Lord Je- 
 fus Chrifi, He gave his life a ranjom for them, that 
 they might be delivered from going down to the pit^ 
 and brought to be with him where he is, to behold his 
 glory. 
 
 As to the language here ufed, it is that of faving 
 faith. In conjundion with the interefts of other be- 
 lievers, the apoftle exprefles his own intereft in 
 Chrift, and in the redemption which he obtained. 
 He obtained eternal redemption FOR US. This is a 
 3;node of fpeaking that can be ufed, with propriety 
 and truth, only by a believing heart. It is language 
 which may fitly be adopted by all true Chriftlans 
 flin. It was not written for the apoftle's fake, or for 
 thofe of his believing Hebrew brethren, alone, that 
 redemption was purchafed for, and applied to, them ; 
 but the fame is true of us alfo, if we believe on him 
 that raifed vp Jefus our Lord from the dead; who 
 was delivered for our offences, and was raifed again 
 for our jujlification. Believers fpeak in this man- 
 ner, in confequence of being perfuaded, that it was 
 
 abfolutely 
 
for his People. 409 
 
 abfolutely neceffary that Chrift Ihould purchafe re- 
 demption for them. They fee the necetlity of this, 
 when convinced of th»>finfulnefs and mifery of their 
 natural eftate, and of their own total inability to do 
 any thing for their deliverance from it. None will 
 put any value upon redemption, or lay claim to it, 
 till they fee the need of it, and be convinced, that 
 
 they muft perifii without it. Believers get a dif- 
 
 covery of redemption, as fufficient, and fuitable for 
 them. The fufficiency of it arifes from the infinite- 
 ly valuable price which was paid for it,— even the 
 hlood of God in our nature, which muft be effedual 
 to redeem finners from the loweft depths of giiilt and 
 wretcbednefs. They alfo perceive, that the Re- 
 deemer is exhibited to them in the everlalling gof- 
 pel, — that his redemption is offered to them as well 
 as to others. The value and fufficiency of it for 
 them could be of no benefit, if it were not really 
 prefented to them for their acceptance, and if they 
 were not fully warranted to accept of it, as perifhing 
 
 finners, who ftand in infinite need of it. And, in 
 
 a word, believers fpeak in this manner about Chrift 
 and redemption, in the way of a prefent receiving 
 and reiling upon him, as he is freely offered in the 
 gofpel. They believe prefent int^relt in redemption, 
 by claiming prefent interefl in it. They renounce 
 all confidence in themfelves and their fervices, artd 
 are reconciled to take redemption through the blood 
 of Chrijly even the foKgiveneJs ofjins^ according to the 
 riches of his grace. 
 
 We fliall conclude this difcourfe with a few in- 
 M m X, Lear a 
 
 j fcrences. 
 
4 r Chrijl obtained eternal Redemption 
 
 1. Learn the reality of that ftate of flavery and 
 wretchednef5 in which all, without exception, by na- 
 ture are involved. This is manifeft from ChriO's 
 being a Redeemer, He never would have fudained, 
 nor have afted in, that chara6ter, had we not brought 
 ourfclves into fuch a defperate condition, as to fland 
 in abtblute need of a Mighty One to help us. Behold^ 
 
 for our iniquities have \\c fold ourfehes, and for our 
 tranfgrefjions are we put away from God as a friend 
 and a portion, have fallen under his curfe, and are 
 expofed to his wrath for ever. We are the Haves of 
 many deftrudive and powerful enemies, againlf whole 
 tyranny We have neither ability nor inclination to 
 defend ourfelves. It is neceflary and feafonable ex- 
 ercife for us, all, to be viewing our wretched (late by 
 nature, as it is fuppof^d and exhibited in the charac- 
 ter and, work of Chrift. We cannot properly look 
 to him as a Redeemer, without confidering and con- 
 feffing that we need to be redeemed. Hearken to 
 me, ye, that follow after right eouf nefs^ y» that feeh the 
 Lord »' look unto the rcch whence ye are hewn, and to 
 the hole of the pit whence ye are digged, Ifa. li. i. 
 
 2. Learn the- imjportance of the work in which 
 Chrift was employed, in the ftate of his humiliation. 
 He was the Redeemer who fliould come to Zion, ac- 
 cording to ancient prophecy. When fuch a Glorious 
 Perfon was to appear vifible upon the earth in man's 
 nature, it muft be to accomplifli lome very weighty 
 deiign. We are here told, that it was to obtain eter- 
 nal redemption for a loll, but a chofen, people. Ne- 
 ver was there a work of greater importance than 
 this, confidering how much depended upon it. The 
 olory of all the Divine attributes, and the everlafting 
 iiappinefs of men, were therein intereAed. Chrill 
 
 Wi!S 
 
for hh People. 411 
 
 U'as engaged in the execution of a plan of redemp- 
 tion which had occupied the thoughts of God, and 
 on which his heart was fet, from eternity. To the 
 myftical David he gave tejiimony, avd /aid, I have 
 found David, — a man after ?nine own heart, ichich 
 ^fhedl fulfil all my will. Such a teftimony was actual- 
 ly given, when there came fiich a voice to him from 
 the excellent glory, ^his is my beloved Son, in ivhoiii 
 I am ivell pleafed. Chriil was executing a purpofe^ 
 and fulfilling an engagement, for which no creature 
 was equal; yet Jehovah the Father declared his 
 perfeft fati^faflion with him, when he was only em- 
 ployed /// obtaining redemption, becaufe he was abfo- 
 lutely fure that he would not fail nor bedifcoiiraged, 
 but that the pUafure of the Lord fhould pvofp^y in hps 
 hand, 
 
 3. Learn the ineflimable value of the blefllng of 
 redemption. Redemption will appear to be inefli- 
 mably valuable, if we confider, only, who the Re- 
 deemer is, and what he had to do, in order to obtain 
 it. The Redeemer is the Mighty God, The work 
 would have failed in the hand of any perfon of infev 
 rior dignity. This glorious Redeemer mufl of ncr 
 ceffity have his precious blood fhed, and muft, in thi^ 
 work, exert his omnipotent power. No other price 
 or atonement could relieve or abfclv* us from the 
 juft claim that the Law and JuHice of God had upon 
 us. nor could any power lefs than His, — lefs than al- 
 mighty, — deliver us from the dominion of fm, and 
 the tyranny of Satan. If a man would give all the 
 fuhflance of his houfe for the redemption of his foul, 
 it would utterly he contemned. The greatefl imagi- 
 nable fums of lilver and gold, when laid in the ba- 
 lance with a blefljng fo incxprefTibly valuable, would 
 M m 2 prove 
 
412 Chrijl obtained eternal Redemption 
 
 prove lighter than vanity. The redemption which 
 Chrift hatli obtained, as the Jtuit of his blood fhed- 
 ding, 15 better tha?i goldy yea^ than fine gold, Prov, 
 viii. 19. Plow unwife are thofe men, who prefer 
 the acquilition of worldly wealth to an interell in 
 Chrift, and in the purchafed redemption I While 
 they lade themfehes with thick clay, are they not 
 wearying thenift Ives for very vanity / Are they not 
 grafping at a fieetlng Ihadpw, and dcfpifing that blef- 
 ijsdnefs, which is truly fubftantial, and which never 
 fades away ? 
 
 4. Hence fee, full ground of aflurance that the 
 work of redemption is completed, as to purchafe. 
 The entrance of the Redeemer into heaven itfelf, ly 
 his own hioodj is a proof that he hath obtained eternal 
 redemption* He had fir ft to fuffer, and to purge our 
 fins hy himfilf, and then to enter into his glory, and 
 fit down on the right hafid of the Majefiy on high. 
 Now, that he hath done the laft is a certain evidence 
 that he hath not left the other undone. Are Chri- 
 ftians a&ed, how they are aflured that their redemp- 
 tioa, as to purchafe, is obtained, and that the full 
 price of it is aftually paid ? Their anfwer is, with 
 Job, in another cafe, Behold, our witnefs is in heaven, 
 and our record is on high. Within the vail llands 
 cur Redeemer, prefenting his o^tn precious blood 
 before the throne, as the ftipulated and all-merito- 
 rious ranfom for us. We know that He liveth there, 
 in a ftate of glorious and immortal exiftence, and alfo 
 in a Rate of the highelt acceptance before Cod, as 
 our Reprefentative : and this gives us the fuHefl af- 
 furance that he finifioed the work which the Father 
 gave him to do on earth. 
 
 5. Hence 
 
for his People. ^ ^t^ 
 
 5. Hence fee, the necefiity of faith. Tliough this 
 grace has no place in the purchafe of redemption, 
 yet it belongs to the application of it, and is wrought 
 in the heart of every one to whom that blefiing is 
 applied. This is taught iis in that queftion of our 
 Shorter Catechifm ; '* How doth the Spirit apply to 
 *• us the redemption purchafed by Chrifc? -^///l The 
 " Spirit appiieth to us the redemption purchafed by 
 *' Chrift, by. working faith in us, and thereby uni-= 
 " ting us to Chriil in our eflecturj calling." Here 
 we leajrn, that there is no union to Chrift, and, 
 of confequence, no interefl in redemption, vyichcu: 
 faith. And this is the doclnne of God's holy^wcrd, 
 as well as of our fubordinate ftandards. Chrift dwells 
 in the heart by faith, which is therefore called a re- 
 ceiving Him i and he is faid to be fet forth to he ci 
 propitiation through faith in his blood, Eph. iii. 17, 
 John i. 12. Rom. iii. 25. Faith is not the reufoa 
 why any are redeemed i but u is the appointed rneau 
 by which they have the benefit of redemption. 1^ 
 belongs to redemption, as the people of God ar^ re* 
 deemed from a flate of reigning unbeliefs and ha-yfc 
 that faith, which is of the operation of God, given 
 unto them, or produced in them. Col. ii. 12. PhiL 
 i, 29. In the exercife of this faith^ the perfon xz^ 
 ceives and, refts u-pon Chrift,, £i3/^/j Redeemer, af^ 
 propriating the whole purchafed redemption to hLji^ 
 felf He does, in this cafe, as a liungry man .doea 
 with his food,\ w^hen he eats it, or, as a naked mar^ 
 does with a garment, which is brought to liim, whcu 
 he puts it on. A general behef of tlie tr4ath of re- 
 velation about Chrift, and about redemption tbiougb 
 Lis blood, is not the faich of God's. ele£l: eJfe^we 
 mi^ht fupgoie ^hat Satan hinifelf is poaeiLd ofiu 
 M m ^ ^ ' lie 
 
414 Ohriji 1 tained tttrnal R edemption 
 
 He believes that revelation, and he tremhles at what 
 he believes. Nor have we any reafon to imagine, 
 that every finner, who perifhes under the gofpel, is 
 properly an infidel. Beyond doubt, many have gone 
 down to the fides of the pit, becaufe they did not 
 receive Chrift and falvation by an applying faith, 
 though they credited the general do£lrine of Scrip- 
 ture concerning them. A faith without appropria- 
 tion, like 2^ faith without works^ is dead. In the ex- 
 hibition of Chrift by the gofpel, God addrelVes him- 
 felf to every man, faying, Hoy every one, come. And 
 in anfwer to God's particular exhibition and addrefs, 
 ivtry one mull, apply by and for himfelf, in the ex- 
 ercife of faith. When God, by his Spirit, convinces 
 men of fin, he deals with every one particularly, 
 difcovering to him hisfin^ and the mifery v/hich ac- 
 companies It. And it is not poffible that a perfcn 
 can attain to any true and comfortable affurance of 
 deliverance from his deplorable condition, but in the 
 way of dealing as particularly \iith the Saviour, as 
 God deals with him about his Jin, Hence we find 
 Job, and David, and Mary, and other faints, fay- 
 ing, My Redee?ner, and My Saviour, Job xix, 25. 
 Pfal. xix. i:^. Luke i. 47.. And we find the apoitle, 
 who, in our text, fpeaks the united language of all 
 true believers, alfo expreiling the language of his 
 own faith, by a mod particular claim to Chrifl and 
 bis mediation. Gal. ii. 20. / am crucified with 
 Chriji : neverthelefs 1 live ; yet not /, hut Chrijl li^ 
 veth in me : a^id the life which I now live in thejlejh, 
 1 Itve hy the faith of the Son of Codf who loved mef. 
 and gave himfelf for me. 
 
 Laftly, Here learn, that believers are infinitely 
 indebted to the death of Chrilh He was employed 
 
 in 
 
for bis People* 41^ 
 
 in fulfilling all righteoufnels, in order to the redemp- 
 tion of his people, during the whole courfe of his 
 life ; and, in his death, the price of their redemp*^ 
 tion was completely paid up, to Law and Juftice^ 
 He faidy It is Jinijhad: and be bowed bis bead^ and 
 gave up tbe gbofl. The work which the Father 
 gave him to do on earth, was finillied. The mofl 
 important and arduous part of his undertaking wa? 
 finiOied. He had only to yield up bis /pint, and 
 then the meritorious foundation of redemption was 
 actually and immutably laid. Tbe Son of man came 
 — to give bis life a ruTifom (a redemption-price) for 
 many, Matth. xx, 28.. ' 
 
 Let all be exhorted to take thought about thei^ 
 natural capj:ive-ftate, and to confider the vaft hazard 
 they run, while they continue in it. To be under 
 a load of guilt, under the dominion of fin, undet^ 
 the claim and curfe of the law, the power of Satan, 
 and the wrath of an Infinite and Almighty God, is 
 to be wretched indeed ! Yet this is the dreadful 
 condition of every man by nature, and it continues 
 to be the alarming fituation of every one, who has 
 not embraced the Redeemer. Think what the ever- 
 lafting confequence muft be, if yoa die in that ftate I 
 You muft be caft into the prifon of hell, from which 
 there is no method of efc?.pe or enlargement, for 
 ever. Though (inners are prifoners, yet they are at 
 ■prefent prifoners of hope, and are warranted to turn 
 to tbefirong bold^ Zecb. ix. 12. Bat if they perfiflr- 
 in defpiiing the entreaties of the gracious Redeemer^ 
 and do at laft die in their fins, tben a great ranfom. 
 cannot deliver them ! — Beware of imagining that yoa 
 can do any thing to obtain redemption for yourfelves.. 
 Indeed, this word redemption conveys fuch a feeble 
 
 and 
 
4 1 6 Chrijl obtained eternal Redemption 
 
 and mean idea into the minds of fome, that they feem 
 to think that it means almoft nothing ; or that redemp- 
 tion \% fuch a fmall matter, that a few pious thoughts, 
 good wifhes, alms-deeds, or fome fuch things, will be 
 fufficient to procure it. But fee irom this text, by 
 what a coflly purchafe Jefus Chtift had to obtain it 
 for his people. By his own blood-^-ht obtained eteV' 
 nal redemption for us. If it was abfolutely necefiary 
 that he Ihould be made perfeB through Jufferings^ and 
 fhould pour out his foul unto deaths as the whole te- 
 nor of Scripture proves, then in vain do finners at- 
 tempt to do any thing to procure their falvation. 
 They are redeemed only by the precious blood of 
 Chrijl. — Perfuaded, therefore, of your own natural 
 wretchcdnefs, and of your danger of everlafling per- 
 dition, and renouncing all confidence in yourfelves, 
 apply to Chrift, that he may redeem you from all 
 evil. There is plenteous redemption with him. He 
 obtained it in a moll: legal manner, and at the great- 
 eft expence ; and he is ever ready to beftow it.. lie 
 makes every guilty, enflaved, and perilhing fmner 
 welcome, faying, Come unto me, all ye that lab )ur^ 
 and art heavy laden^ and I ^Hl gi'i'e you rejl. — Let 
 thofe who have embraced the Redeemer, and have 
 an adual faring intereft in redemption, be concern- 
 ed to praife ihe Lojd, accordinp; to the great good- 
 nefs which he h«,th. fljewed unto them. Let the re- 
 deemed of the Iors /ay, thai his- mercy endureth for 
 ever. Blefs the Lord for the contrivance, ti.e pur- 
 chafe, and the application of redemption. Walk as 
 ihofe who. aye redeemed fiom this prcfent evil 
 world., Be-7iot conformed, to this w or Li, but he ye 
 transformed by the renewing of your mind. Trufl iu 
 a ifaithful and Mighty ^Redeemer, for, the on-carry- 
 
for his People, 417 
 
 ing of the work of redemption within you by his 
 Holy Spirit, and for bringing you at lad into the 
 Moft Holy Place, into which he entered by his own 
 blood; where you fliall iing in concert with all your 
 redeemed brethren, faying, 1'hou art worthy of end- 
 lefs glory, and honour, and praife ; for T^hou waft 
 Jlain, and haft redeemed us to God hy thy bloody out 
 of every kindred, and tongue, and people, and nation. 
 
 SERMON XV. 
 
 A SUITABLE PRAYER FOR DISEASED SOULS. 
 
 Psalm xli. 4. 
 
 LonD^^heal my foul, for I have fnned againft 
 thee, 
 
 /^UR chief care fliould be about our fouls. We 
 ^^ will be lofers beyond repair, if we lofe them. 
 What Jh all it profit a man, though he Jhould gain the 
 whole worlds and lofe his own foul? There is no- 
 thing that we are in more hazard of lofing, confider- 
 ing that an evil and dangerous difeafe naturally 
 cleaves to them, and that we are unconcerned and 
 even backward to have it removed. But if this dif- 
 eaf« be not taken away, our fouls will moft certain- 
 ly be loft, — and be loft for ever ! It is, therefore, 
 our duty and our intereft to be thoughtful about 
 this •, and, as the diftemper bids defiance to all our 
 
 power, 
 
-^l8 A fuitahle Prayer 
 
 power, we lliould imitate the example of the Pfalmift, 
 and apply for relief at the hand of that merciful 
 God, who hath promifed to fend health and cure. 
 
 This pfalni appears to have been compofed by 
 David, when he was under bodily diftrefs. He fets 
 forth the bad treatment that he met with from his 
 enemies, who rejoiced over him, and infulted him, in 
 the time of trouble. An evil dlfeafe^ /aid they^ den- 
 lieth faji unto him; and now that he liethy he Jhall 
 rife up no more. The deceitful and cruel dfage 
 which David met with from his enemies, enhanced 
 to him the value of the fympatby and klndnefs of 
 his friends. And, accordingly, he begins the pfalm, 
 by fetting forth the bleffednefs of the perfon, who 
 is difpofed to inquire about, and to fhew concern 
 for, the miferies of his fellow creatures. Bleffedis 
 he that confidereth the poor. 
 
 Various articles of that perfon's blefTednefs are 
 next mentioned. The Lord will deliver him in time 
 of trouble, ^he Lord ivill preferve himy and keep 
 him alive^ as long as it (hall be for his good ; and he 
 JJjall he blefjed upon the earth. As his care and 
 concern for the poor, efpecially for the poor among 
 God's people, is an evidence of true religion, fo he 
 .{hall not only be blcfTed in heaven, but alio on the 
 earthy with fuch a competency of good things, as 
 God reckons proper for him. And although his 
 good deeds may procure him many enemies, yet the 
 Lord will not deliver him unto their will He can- 
 not expe6l to be free from bodily trouble himfelf, 
 confidering that man is born to trouble as the fparks 
 fly upward, and that the affli&io7is of the righteous 
 are many; but he fliall have God's gracious pre- 
 fence to fupport and flrengthen him under all his 
 
 diftreflfes, 
 
for difeafcd Souls. 41 J 
 
 diilreffes, to fweeten them to him, and to preferve 
 him from fainting under them. The Lord will 
 Jtrejigthen him upon the led of langui/hiftg : Thou 
 wilt make all his bed in hisjickmfs. 
 
 In the 4th verfe we have the Pfalmift putting up 
 a prayer on his own behalf. It is a repetition of 
 what had frequently been his requeft on former oc- 
 cafions. Ifaid^ LoRDy be merciful unto me, Mercy 
 is to be our conftant plea. We daily ftand in need 
 of it. It is a never-failing argument, and we cannot 
 ufe it too cften. I faid formerly, and I fay ftill. 
 Lord, he merciful to me. Our text informs us what 
 mercy the Pfalmift was more efpecially feeking at 
 this time. It was healing mercy to his foul, Lort), 
 hial my foul ^ for I have fnned againfi thee. 
 
 Many, when brought low by bodily diftrefs, en- 
 tertain no proper thought about the welfare of their 
 fouls. Their great, their very anxious delire is to 
 have their outward trouble removed. But the true 
 Chriftian, when in fuitable exercife, will feel his foul 
 difeafes to be his greatefi: burden. The Pfalmift, 
 though under outward affli61ion, is chiefly concern- 
 ed about the health of his foul. It was an evidence 
 that his diftrefs was fan6tified, when it made him 
 mindful of^bio. Heal my foul. The difeafe of which 
 he complains moft heavily, is taken notice of in the 
 laft claufej^br I have fjincd againfi thee. The lin of 
 his foul was that which principally affe<fted him. It 
 does not appear, in this place, that he had his eye on 
 any particular fin, but upon his lin in general. On 
 his bed of languilbing he refle6led upon U. He per- 
 ceived that his outward trouble fprang from a fpi- 
 ritual difeafe within him, and that otherwife he 
 would not have been liable to any diftrefs. And 
 
 the 
 
420 Afuitahh Prayer 
 
 the cure of this he afks from an infallible hand. 
 Lord, heal my foul^for I have Jinned again thee. 
 
 All of us have reafon for the fame complaint, and. 
 therefore, we have need to ufe the fame prayer. Ac- 
 cordingly, the text teacheth us this truth, That our 
 fouls being difeafed by fm, we are to feek the heal- 
 ing of them from the Lord. — We may 
 
 I. Speak of the difeafe ; 
 
 IL Of the Lord's healing the foul of this di- 
 feafe ; 
 
 IIL Point out the grounds of encouragement to 
 pray for the healing of our fouls ; and 
 then add a few inferences for the im- 
 provement of the fubjedl. — We are, 
 
 L To fpeak of the difeafe of the foul, the re- 
 moval of which is here prayed for. It \% Jin, /, 
 fays David, have Jinned againjl thee. 
 
 I. This is a fpiritual difeafe. Hence, according 
 to the text, it efpecially afFe6b the fouls of men. 
 The foul, being a fpiritual fubftance, no material 
 corruption can feize upon it. But fin is a difeafe, 
 in a moral or fpiritual fenfe. It cannot be feen or 
 felt outwardly, except by its effefts. 'AH the dif- 
 trefles upon mens perfons, and all the calamities that 
 overfpread the world in general, are the vifible ef- 
 fects of fin. Jer, iv. 18 Thy way and thy doittgs 
 have procured thefe thirigs unto thee, faid the prophet 
 to a fmful nation. But fm itfelf is an inward and 
 fpiritual diitemper, though it is difcovered by many 
 vifible marks and fymptoms. And its being fo, ren- 
 ders it the more dreadful and dangerous. An in- 
 ternal wound is more hazardous than an outward 
 
 bruife, 
 
for difeafed Souls, 421 
 
 bruifjs, by reaCon of the difficulty of coming at the 
 proper knowledge of the former, and, confequently, 
 of --applying a proper remedy. The difeafe of lin 
 cannot be removed by any human or angelic art. 
 It is fo deeply rooted in a man's foul, that none but 
 a Divine Phyfician can have the fkill and power to 
 eradicate it. 
 
 2. It is an old difeafe. It is not a malady of that 
 kind that may felze us, or not. It is not a difeafe 
 newly contrafted, or with which we were overta- 
 ken only yefterday, or very lately. It is as old as 
 ourfelves. It came into the world with us. Pfal. li. 
 5. Behold, I was JJjapen in iniquity, and in Jin did 
 my mother conceive me. It has been long in the 
 world, even lince the covenant of works was bro- 
 ken in paradife, and it has never been out of it. 
 Each of us was born with it. No fooner are we in 
 the world, than we are difeafed. Like the wretch- 
 ed infant mentioned in Ezek. xvi. in the day that 
 we are horn, we are, in a moral fenfe, filthy and 
 polluted. 
 
 Pelagians and Socinians would, indeed, hold us to 
 be free of tliis difeafe- at our birth. Though we be- 
 come finners, fay they, by imitating others before 
 us, as foon as we are capable of it, yet we are not 
 generated or brought forth in fm. But the word of 
 the living God declares the reverfe of this, when it 
 propofes that queftion, Job xiv. 4. Who can bring a 
 clean thi?ig out of an unclean F Not one. There we 
 find purity or innocence denied to belong to any, 
 without exception, who come into the world by or* 
 dinary generation. And our Lord, when conver- 
 fing with Nicodemus about the neceflity of regene- 
 ration, tells him, John iii. 6. 'l^h'cit which is born of 
 N a th& 
 
42 2 A fuitahk Prayer 
 
 the Jlef), is Jiefi. Now, if we take this in connec- 
 tion with what goes before it, it will appear that 
 'we are born with this difeafe. It is faid in the pre- 
 ceding verfe, Except a man he horn of water, and of 
 the Spirit^ he cannot enter into the kingdom of God. 
 There the neceffity of regeneration implies the ex- 
 iftence of natural corruption : and immediately it is 
 added, that which is horn of the fief j, is fief ; which 
 plainly (hews, that the natural corruption, which is 
 implied in the foregoing verfe, is conveyed unto us 
 by our natural generation, or, that we partake of 
 that corruption as foon as we partake of fief. Oi 
 confequence, as foon as we are born, we need to be 
 horn again, becaufe we are corrupt at our firfl birth. 
 This difeafe is, therefore, an old one, as it is born 
 with us ; and it Hill cleaves, in its full vigour, to all 
 who have never applied to the Lord to be healed. 
 
 3. It is a common and univerfal difeafe. It is 
 the difeafe of mankind. Rom. iii. 23. ^H have fin- 
 ned, and come fort of the glory of God. We have 
 Already feen, that all men are born corrupt, or have 
 original fm inherent. But they are alfo finful, in 
 tefpeft of the guilt of Adam's lirft fin. Rom. v. 12. 
 By one man fin entered into the world, and death hy 
 fn ; and fo death paffed upon all men, for that all 
 have finned; or, in whom all have finned, as fome 
 have read it. And in the 19th verfe of that chap- 
 ter, it IS faid, By one man's difohedience many were 
 made finners i not a great number only, excluiive of 
 the reft, but the ma?iy of human kind, that is, the 
 whole of them, as in vei. fSth, By the offence of 
 one judgment came upon ^l kn to condemnation. 
 The firft fin is theirs by imp'. «. It is adjudged 
 
 c"3 theirs, in confequence of it g committed by 
 
 Adam, 
 
for difeafed Souls. 423 . 
 
 Adam, as their reprefentative. He a£led, not in 
 his own name only, but alfo in that of all his pofte- 
 rity. He was both our natural root, and our fede- 
 ral head. Therefore, as he brake covenant with 
 God, his fin became ours in the eye of the law, and 
 we are juftly charged with it. Our firft father hath 
 eaten the four grapes^ and we his children have our 
 teeth fet on edge. 
 
 And as foon as we are capable of it, we are all 
 guilty of atluai fin, in our own perfons. l^fal. Iviii. 
 3. 'I'be wicked are efiranged from the womb : they, 
 go ajlray as foofi as they he horn. What a multitude 
 of finful thoughts, words, and actions, are we all 
 chargeable with ? Innumerable evils tejlify againfl 
 tis, and our iniquities are more than the hairs upon 
 cur heads. Who can fay, / have net finned^ neither 
 is there iniquity in my hands ? 
 
 This difeafe has not only fpread over all mankind, 
 but it has alfo infe£led the whole man. The Pfalmift, 
 indeed, fpeaks of it as the difeafe oi his foul ^ becaufe 
 it has its feat there. Yet it extends its malign in- 
 fluence over both foul and body. Every faculty of 
 the foul is infe£ted with it. The underftanding, 
 which is to the foul what the eyes are to the body, 
 is fo dimmed and darkened, as to be unable to dif 
 cern the things of the Spirit of God. The will, 
 which formerly lay ftraight with the will of God, 
 is crooked, perverfe, and obflinate. The afFedions 
 are dead to God and to divine things, and alive to 
 vain, carnal, and finful objecls. The confcience is 
 evil, flupid, and feared as with a hot iron. W^hen 
 the foul is thus difeafed, it is impofiible that the 
 body fliould remain found. The members of it are 
 ufed as the infiruments of unrighi eoufnefs unto fn. 
 N n 2 Tbft- 
 
4^4 ' -^ fuitable Prayer 
 
 The tongue, for example, is emplojcd in uttering 
 znuch falfehood, blafphemy, perverfenefs, and many 
 great fwelling words of vanity. The eyes, unlefs a 
 covenant be made with them to the contrary, are 
 looking upon vain or forbidden objefts. The hands 
 are bufy in executing what is conceived and formed 
 in the corrupt heart. But a more ftriking account 
 of human nature, under the prevalence of this dif- 
 cafe, you cannot have, than that which you find in 
 Rom. iii. 13, — 18, 'T'here is no?ie that doeth good, no 
 not cnc. 'Their throat is an open fcpulchre .- with 
 their toyigues they have vfed deceit: the poijon of 
 ajps is under their lips : IVhofe mouth is full of cur* 
 
 Jing and hittcrnefs, l!hcirfeet arefwift tojhed blood. 
 DeflruElion and ??:ifery are in their ways : ^nd the 
 ivay of peace have ihey not known, There is no fear 
 cf God before their eyes. 
 
 4. This is a diieafe for which we have ourfelves 
 
 . to blame. Eccl. vii. 29. God made inan upright, hut 
 they have fought out many inventions. God did not 
 make man difeafed, but man hath made himfelf fo. 
 He was at firfl created after the image of God, in 
 knowledge, righteoufnefs, and holinefs. He was 
 carved like a fair palace, though he is now become 
 like a fcpulchre^ full of dead jnens hones, a?id of all 
 unclea?inejs. And to whom is the awful change to 
 be attributed, but unto himfelf? Ifraely thou hafl 
 defiroyed thyfelf Hof. xiii. 9. 
 
 It is true, that God permitted this change to take 
 place; but he did not, — he could. not, command it, 
 perfuade to it, or approve of it. He did not inter- 
 pofe to prevent it, but purpofed to order it to his 
 own glory. He gave man at firfl: a righteous and 
 boly nature, and made him able to obey the law 
 
 fully. 
 
for difeafed Souls. 425' 
 
 fally. At the fame time, he left free the human 
 will ; and man, being left to the freedom of his own 
 will, fell from the eftate wherein he was created, 
 by finning againft God. His fall did not proceed 
 from any fatal necefTity that he was laid under to do 
 fo. That he ftiould continue in a ftate of innocence, 
 and perfift in a courfe of holy obedience, was what 
 God commanded and encouraged him unto : but to 
 fin was ftridlly prohibited, and an awful threatening 
 was pronounced, in order to guard him again!! it. 
 So that, of his own free will, he chofe to rebel ra- 
 ther than to obey, and, confequently, he chofe death 
 rather than life. 
 
 Some perfons may flill fay, ** How have T to 
 " blame myfelf for my difeafe, feeing I derive it at 
 ** firft from Adam, and it is conveyed from one ge- 
 " neration to another ?" This has been partly an- 
 fwered already. He was our public head and repre- 
 fentative, and, therefore, what he did, in that capa» 
 city, was our deed, or, it is accounted ours, as real- 
 ly and juflly as if we had done it in our own per- 
 fons. ** But who gave Adam a right to reprefent 
 " me in the covenant of works ? He could not do 
 " fo with juflice and propriety, but by my confent." 
 Allowing this to be true, we anfwer, that he had 
 your confent, when he gave his own. In his upright 
 and holy ftate, it was impoffible that he fliould not 
 agree to whatever God propofed. And, as we were 
 all confidered as in him at his fall, fo alfo before it,— 
 the moment that the covenant v/as propofed. In 
 him we were viewed to be as upright and holy as 
 he was, previous to his apoftafy from God, and fo 
 er^ually fubmilTive and obedient to God's will. And^ 
 
 Nn.3 Q^^ 
 
j^26 A fuitabk Prafer 
 
 of confequence, when he confented, we did fo in 
 him. 
 
 That his pofterity fondly approve of what he did, 
 in linning againft God, appears from their difpofi- 
 tion to follow his example. Do we not, in our na- 
 tural edate, add to our difeafe ? V/e walk accord- 
 ing to the courfe of this worlds in the lujis of our 
 fief), fulfilling the defres of the flefj and of the mi?idy 
 and thus evidence ourfelves to be the children of 
 ivrathy even as ethers. So that we have ourfelves 
 wholly to blame for our difeafe. We can lay it at 
 110 door but our own, each of us in particular, fay- 
 ing with David, I have fnned againfi thee, 
 
 5, This is a very loathfome difeafe. We have 
 greater reafon to complan of it tlian the Pfalmill 
 had of any bodily diriemper that he might be la- 
 bouring under, when he uttered tliefe words in Pfa. 
 ssxviii. 5, 6. IS'Iy wounds fink, and are corrupt^ he- 
 caufe of my foolifhnefs. My loins are filled with a 
 loathfome difeafe, and there is no foundnefs in my fief. 
 It is fet forth under figures of the moft difagreeable 
 and naufeous dlforders. lf:i. i. 5, 6. The whole head 
 isfck, the whole heart is faint. From the fole of the, 
 foot, even unto the hcad^ there is no foundnefs in it : but. 
 iDOnnds, and hruifs, arid putrifying fores : I'hcy have 
 not been clofedy neither hound up, nor mollified with 
 cmtment. We know that a fere, which hach been 
 allowed to feder and putiify, without any care being 
 ufed to heal it, is a naufeous and abominable thing. 
 But infinitely more loathrome is this woful difeaf^i 
 of the foul. 
 
 It is fo vile In God's fight, that he obferves it with , 
 the grcateft abhorrence. Hab. i. 13. T^o?/ art of purer 
 ^ves than to behold e'vil. and canfl not look on i?ii(juity. 
 
 Not 
 
for difeafed Sails* 427 
 
 Not as if God did not fee or know of fm wherever 
 it takes place ; for he/ets mens iniqtdtics before him, 
 and their fecret fins in the light cf his countenance ; 
 but he beholds it as an cbjeti moii deteftabie in his 
 fight. It is that ahoniinahle thing which he hates* 
 It is this that renders men the objects of his hatred 
 and indignation. Hence he faid to a finning, people, 
 / will cafl your car cafes upon the oarcafes cf your 
 idolsy and 7ny foul fJjall abhcr you. It makes the 
 moft folemn duties, that the (inner may profefs to be 
 engaged in, hateful and abominable to God. / hate, 
 I defpife, fays the "Lord, your fccfi days ; I will not 
 ftnell in your f ok urn affemhlies. In fliort^ there is no- 
 thing hateful in God's fight, but this diieafe •, and 
 whatever he detefts and abhors, it. is en acccount 
 thereof. 
 
 When a perfon obtains a proper difcovery of it 
 himfelf, he alio perceives it to be vile. Ke beholds 
 himfelf as an hofpital, full of the moft inveterate and- 
 intolerable maladies. He is altogether hcco?n£ filthy. 
 It fills him with furprife, that he did not difcover 
 himfelf to be fuch a perfon before. He cannot fully; 
 conceive or exprefs how bafe and vile he is. Hoiv 
 abojTiinable and filthy is mail that drinhcih in iniquity . 
 like water P Here are not only corrupted and putri», 
 fying fores, but corruption itfelf. How jnftiy may, 
 we fay, with our mouths on the duft.-like the leper,. 
 Unclean i unclean ! 
 
 6. It is an increafmg. difeafe. There are fome. 
 maladies that our bodits are liable to, which gradu- 
 ally fubfide of themfelves ; but there are others, 
 which, if a cure be not judicioufiy and fpeedily ap- . 
 plied, do rapidly fpread, and become more and more 
 malign and fatal. Of this laft kind is the fplri- 
 
 tual 
 
4^8 A fmtahle Prayer 
 
 tual difeafe of fin. The longer that it remains with- 
 out a cure, the more dreadful it grows. Corruption 
 gathers more ftrength, and becomes more lively, and 
 lefs afhamed. The (inner rufhes on from one fpecies 
 of wickednefs to another. 2 Tim. iii. 13. E'vil ?nen 
 and feducers Jhall wax worfe and woffe. They are 
 not merely worfe than tley were; but they iliall be- 
 come worfe than they now are. And it is faid, Jer. 
 ix. 3. ^hey proceed from evil to evil. One adt of 
 Wickednefs leads them on to another; and when they 
 commit one fm, they add to it the guilt of a fecond, 
 a third, and fo on. 
 
 And it is remarkable, that the more this difeafe 
 fpreads, the more infenfible is the perfon under it, 
 Progrefs in fin ftupifies the confcience, and hardens 
 the heart. So much is taught in that advice given 
 to Chriftians, Heb iii. 13. Exhort one another daily 
 while it is called to-day ; lejl any 0/ you be hardened 
 through the deceitfulnefs of Jin, Experience and ob- 
 fervation may teach us the fame. The more that 
 we accuftom ourfelves to the negleft of any duty, or 
 to the commifiion of any fin, the lefs we think of it. 
 And when it becomes habitual to negle6l any one 
 duty, or to praclife any one fm, we think we may 
 do fo as to other duties and fins. All this is an evi- 
 dence of the growing power of corruption within us. 
 It is the ////?, which conceiveth in the heart, that 
 lri?igeth forth Jin outwardly ; Tkvidfn, when it isf- 
 
 nijhed, bringeth forth death, This leads us to ob- 
 
 ferve, 
 
 7. In a word. That it is a mortal, — a deadly dif- 
 eafe. In itfelf it is properly the death of the foul. 
 Hence finners are faid to be dead in trejpajfes and fits. 
 It is a moral death, the foul being dead to God and- 
 
 to 
 
for difeafed Souh, 42<) 
 
 to holineis, and equally delUtute of fpiritual life'* as a 
 carcafe is of natural life. But it will alio iiTue, if 
 not removed, in eternal death. Rom. vi. 23. Tbe 
 wages cf Ji7i is death ; which is to be underftocd of 
 death eternal^ as oppofed to the eternal l^fe promifed 
 through J'ejus Chriji our Lord in the laft part of that 
 verfe. 
 
 Such is the fearful tendency and final iiTue of this 
 difeafe. It will not prevail to the annihilation of the 
 foul, but to the everlading defiruftion both of foul, 
 and body. It is not, therefore, a flight diflemper, 
 that men may be afflifted with, and jet be carelefs 
 about it, as if no bad confequences would follow. 
 But it is a malignant, and a defperate malady, for 
 any thing that fmners themfelves are able to do. It 
 is appointed and defigned, by the irreverfible and 
 juft fentence of Jehovah, to be the fmner's death, if 
 he be not delivered from it in time. The foul that fin- 
 neth it Jloall die. There is nothing that God is more 
 immovably determined upon than this ; for he could 
 not alter it cotiflftently with his nature and perfec- 
 tions. And, therefore, all who finally reject the- 
 great Phyfician of fouls, Ihall die eternally of that 
 very difeafe, which at flrlt " brought death into the 
 " world, and all our woe." But we proceed, 
 
 II. To fpeak of the Lord's healing the foul of this 
 difeafe. Though it be incurable, and, confequenily, 
 mortal, for any thing that we can do ; yet the Lord is 
 ?.ble and w illing to remove it, and to preferve alive 
 the foul. Heal viy foul, fays David. — As to the 
 Lord's work of healing a difeafed foul, we obferve, 
 
 I. That he makes the perfon fenfible of his dif- 
 eafe, and that he may dcfpair cf a cure at every 
 
 hand 
 
43^ A fuitable Prayer 
 
 hand but God's. He difcovers the foul-ruining ma- 
 lady that cleaves to the linner, fo that the finner be- 
 holds it to be very dangerous and fatal, alt'ough it 
 fat lightly upon him, when his confcience was afleep. 
 Now IS he conftrained to fay, Woe is me for my burt^ 
 my wound is grievous. Sinners are natur^illy like 
 men, under feme forts of fevers or other very ma- 
 lignant diforders, that are totally infenfible of the 
 flate they are in, and attempt to fpeak and aft, as if 
 fiothing ailed them. But, when the Lord proceeds 
 to heal a foul, he opens up the truth and the nature 
 of the difeafe, fo that confcience is alarmed on ac- 
 count of it. The man finds that he is not chargeable 
 with fome groffer ads of iniquity only but that the 
 whole of his conduct is finful, and that his difeafe is 
 rooted in his very nature, — that even his mind and 
 confcience is defiled thereby. This, in the cafe of 
 fome perfons, has occafioned very great agony of 
 mind, and that fometimes of confiderable duration, 
 before the Lord brought them to any comfortable * 
 view of the remedy. Ihere was no foimdnefs in their 
 JieJI), becaufe of his anger, nor any refi in their hones^ 
 becaufe of rXitu Jin. 
 
 And as it is natural for a man, when he feels him- 
 felf lick, to apply fome where for relief j fo the dif- 
 cafed finner, being fo far fenfible of his fituation, ap- 
 plies for eafe to his confcience from fome quarter. It 
 is ufual at firft, that he is greatly miflaken about the 
 means of fpiritual health, and cure. He knows not 
 how, or from whence, thefe can come. He tries to 
 be his own phyfician. He attempts to remove his 
 diforder, by fome feeble endeavours to conform to 
 the law, as a covenant. He goes about to eftablijh 
 his own right eoufnefs^^-to heal his confcience by re- 
 medies 
 
for difeafecl Souls, 43 1 
 
 medies of his own devifing. But the Lord brings 
 bim to fee, that the more he attempts, in this way, 
 to remove his raaladj, the more it increafes. He is 
 only adminiftering ftrength to it, in thus endeavour- 
 ing the cure of it. Though he try this courfe, and 
 others, again and again, yet his difeafe remains. He 
 rauft have fome phyfician,-^fome cure without him- 
 felf, otherwife he cannot get the better of it. Truly 
 in vain is fahation hoped for from the hills, and from 
 the multitude of mountains^ He is brought to a def- 
 perate ftrait^ and knows not what to do. What muji 
 I do to be Javed? At kft, he finds no method prac- 
 ticable ar\d fafe, but that of applying to the free and 
 fovereign mercy of God in Chrift, faying, Lord, he 
 merciful to me; heal my foul, for I have Jinned againji 
 thee, 
 
 2. The Lord heals fouls by the blood of Chrifl. 
 This is the only effectual medicine, i John i. 7. 
 ^he blood of yef us Chrift his Son cleanjeth us from all 
 fn. This, as it were, faps the root of the diforder, 
 fo that ever after it is declining in the fouL Chrift, 
 by his blood, made complete atonement for iin. 
 Hence he is faid to be the propitiation for our fns. 
 His blood was fully propitiatory, becaufe of the dig- 
 nity of his perfon ; and it was propitiatoryybr our Jin ^ 
 becaufe it was really fhed for it, in our law-room 
 and ftead. When this precious blood is accounted 
 unto a perfon, the guilt of his fin is thereby remov- 
 ed. It can no more be charged againfl him, than if 
 he "had "never been chargeable with it, or had fatisfied 
 for it in his own perfon : becaufe all that Chrift: did 
 and endured, was for thofe, who, in due time, come 
 to have his blood applied unto them. Thus it is 
 f^id, Ifa. liii. 5. He was wounded for our tranfgref 
 
 fions^ 
 
43^ -^ fuitabie Prayer* 
 
 Jtonif he was Iruifed for our iniquities : the chajiife- 
 V2ent of our peace (or, the puniftiment procuring our 
 peace) ivas upon him^ and hy his firipes we are healed. 
 
 It h on account of the blood of Chrifl: that Go^ 
 pardons fin. By it he received full fatisfadion for 
 all the injuries done to his righteous and holy law. 
 Nothing can ftand now in the way of his forgiving 
 ail the iniquities of the iinner, and blotting ihenri out 
 of his iight. We have redemption through his blood, 
 the forgivenefs of fins. Eph. i. 7. And this blood 
 is the only eifeftual falve for a wounded confcience. 
 It alone will have a falutary and lading effect Some 
 balfam that the legal-hearted finner applies to his 
 confcience, may appear for a time to heal it ; but 
 the difeafe breaks cut afterwards, and is worfe than 
 ever. All cures that are attempted, in this cafe, are 
 falfe, except that which is effected by the blood of 
 Jefu?. Other cures may cover the diforder from our 
 eyes, but they cannot remove it from us, nor hide it 
 out of God's fight. He beholds every perfon, who 
 is a ftranger to Chrift, as not wafhed fro7n his flthi- 
 nefs, "Though thou wafh thee with nitre ^ and take thee 
 much foap., yet thine iniquity is marked h fore me, faith 
 the Lord God. How canfi thou fay ^ I am not poUut^ 
 ed? Jer ii. 22, 23. 
 
 ■ But the moment that the blood of Chrifl is appre- 
 hended by the finner, he is perfeflly whole, in re- 
 fped of his flate before God. His cure, with refe- 
 rence thereto, can never be more perfect than it is 
 in the day of believing. He is \htnjuJlifedfrom 
 all things. God is pacified toward him for all that 
 he hath do/iCy and. he cannot again com^ into condem-^ 
 
for difeafed Souls, 43 1 
 
 3; God heals the foul, by making a fupernatural 
 and faving change upon it. It is not Only healed 
 as to its ftate, but as to its frame and difpofition* 
 The healing of it is no lefs than a new-making of 
 it, as to its moral nature. When David got a view 
 of his difeafed cafe, both by nature and pradlice, he 
 prayed to be healed in this manner, Pfa. li. 10, 
 Create in me a cleaji hearty God; and renew a right 
 fpirit within me. Sin hath polluted the foul, an(f 
 put it into a ftate of the greateft confufion and dlfor- 
 der. It may be compared to a machine, that hath 
 long lien afide from ufe, whofe wheelsand other parts 
 are fo covered with ruft, and in fach a complete 
 flate of diforder, that it cannot anfw'^er its original: 
 purpofe, until it be poliftied, and put in proper or- 
 der again. WofuUy is the foul defiled, weakened, 
 and put out of order by this difeafe, as already faid. 
 In healing it, therefore, much muft be done upon it» 
 As the guilt of fin is removed by an act of pardon- 
 ing mercy, which is paffed in the Court of heaven 
 without the foul, fo there is a work of grace which 
 muft be begun within it. It muft be renewed and 
 created again. He which Jits upon the throne faith^ 
 Behold^ I make all things new. A new heart will L 
 give unto you, and a new fpirit will I put within you^ 
 It muft partake of the wajhi?ig of regeneration^ and 
 the renewing of the Holy Ghoji 
 
 By this change the reigning power of the difeafe 
 is broken, and the principles of fpiritual health are 
 implanted in the foul. Sin Jhall not have dominion 
 o'ver you, for ye are not under the law, but under 
 grace. Then all the faculties of the foul are, in a 
 good meafure reftored to their original ufe. He re" 
 Jloretb my foul, faith David, he leadcth me in the 
 O o paths 
 
43^ ^Suitable Prayer 
 
 paths of right eoufnefi fur his name's fake. The dark- 
 nefs that formerly filled the underflanding is difpel- 
 led, and the light of the knowledge of the glory of God 
 fliines into it. The rebellion ot the will is overcome, 
 and it is inclined unto that which good, and back- 
 ward to that which is evil. The affections are dif- 
 pofed to flow out toward God and divine things. 
 The confcience is cleanfed, and brought to enjoy a 
 fweet and pleafant reft upon Chrift. And then, the 
 members of the body are active in the fervice of 
 God. In ftiort, the very God of peace fan6lifes the 
 perfon vjhoily, in fpirit, and foul^ and body. He is 
 made a new man, in comparifon of what he was be- 
 fore. Eph. iv. 24. And that ye put on the new 
 7nan, which after God is created in righteoufnefs and 
 true holinefs. If a?iy inan he in Chrijly he is a new 
 creature ; old things are done away^ and all things 
 are become new. 
 
 4. That the Lord heals a difeafed foul by means 
 of his word and Spirit. The word is the outward 
 mean, which is made elTeflual by the Spirit of God. 
 Pfa. evil. 20. He fcnt his wordy and healed them. 
 By the word of the law, he difcovers the difeafe to 
 the fmner •, and, by the word of the gofpel, he dif- 
 covers the remedy which he hath provided for the 
 cure of it. And it is by the word that he ufually 
 intimates that he hath forgiven all z. man's iniquities^ 
 and healed all his difeafes. How medicinal and plea- 
 fant is it to a foul that has been diflreffed by de- 
 fponding fears and perplexities, when the Lord in- 
 timates that he hath healed it ! Sometime? he fpeaks 
 to a perfon in fuch a kind declaration as that in 
 Ezek. xvi. 63. 1 am pcicifcd toward thee for all that 
 thou hafl done, faith ths Lord God, Thus, when his 
 
 people 
 
for difeafed Souls. 433 
 
 people are broken in their hearts, and grieved in their 
 minds, he: binds up their painful wounds, and heafe. 
 them by good wordsy and comfortable words. And 
 nothing in this world can equal the happinefs and 
 joy of that foul whom the Lord brings to receiv& 
 the intimation of pardon, without entertaining any 
 doubt about the certainty of it at the time, however 
 mu;.h he may afterwards fink into unbelieving 
 fears. He is made to hear the voice oi joy and glad- 
 nefsj and his broken bones do rejoice. 
 
 In the future part of the Chriftian's life, when he 
 has to complain of the remains of his difeafe ftill 
 hanging about him, as David had to do at this time, 
 a promife of healing from the Lord proves to be pre- 
 fent relief to him. The perfon is fatisfied that it 
 £ball be as the Lord hath faid. Such a promife as 
 that, Ifa. Ivii. 18, I hanje feen his ways, and ivill heal 
 him, difpels all the fears of the foul, and reftores it 
 to peace. When the Lord f peaks the wordy imme- 
 diately his fervant is healed. The word brought 
 home by the power of the Spirit upon the heart, fo 
 as to be laid hold upon and credited by a perfon, is 
 like the wine and oil, which the good Samaritan 
 poured into the wounds of the man who fell among 
 thieves. It is both medicinal and refrefhing. Chrifl, 
 taken up in the promife, is both the Phyfician and 
 the medicine ; and the faith of this fills the foul with 
 joy and peace. The perfon, at fuch a time, upbraids 
 himfelf, like David, becaufe of his groundlefs and 
 unreafonable fears. Pfa. xlii. 11. Why art thou caji 
 downy my Joidl a?id why art thou difquieted with- 
 in me / hope thou in God ; for 1 fhall yet praife him, 
 who is ihi health of my countenance y and my God. 
 
 O02 5. The 
 
434 AJmtahk Pray-er 
 
 5. The Lord is ever prefent to carry on the work 
 of healing dileafed fouJs, and be will at laft complete 
 it. Phil. i. 6. Being confident cf this 'very thiiig^ that 
 he which hath begun a good luork in you^ xlHI per- 
 form it until the d^y of 'Jefus Chi iji. He doth not 
 leave his v,'ork unliniiLed. The difeafe, however 
 inveterate, doth not diificult him, nor furpais his 
 ikiU and power. He enables the foul, when guilty of 
 £n, to apply to the faine blood that it at firft appre- 
 hended. And every believing view of Jefus is heal- 
 .iDgin its nature. Chri>ft is the great antitype of the 
 brazen ferpent, and every right look of him draws 
 healing virtue from him. Where can a Chriilian, 
 whofe confcience is wounded hy repeated a6ls of iio, 
 £nd reft and peace ; but upon that blood and ri^h- 
 teouihefs, which his faith at firfl took up with? 
 This is ftill fuilained before God in the perfon's be- 
 half; God is Hill at peace with him on that ground; 
 and the peifon himfelf can £nd no folid reH but 
 there. 
 
 There are renewed communications of the grace 
 of Chrifl made to his people, for the purpofc of lef- 
 fening their difeafe, and promoting the health of 
 .their fouls. The fulnefs of Chrifl is difpenfed ac- 
 cording to their need. Out of his fulnefs they re- 
 ^eive, and grace for gi'Qce* This proves weakening 
 to the remains of fin within them, and their fpiritual 
 health is flrengthened and confirmed j or, in other 
 words, they are " enabled more and more to die un- 
 to fin, and live unto righteoufhefs." They increafe 
 in fpiritual Rrength and Itature, — going from fir engtb 
 to firength unwearied. The Lord makes all his 
 ordinances and providences towards them conducive 
 tfi this end. Thefe are means in his hand of leading 
 
 his 
 
for difeafed Souls, 4^ 
 
 his people to depend conltantly upon himfelf, as 
 their Phylician. They are taught to improve his 
 blood daily, for taking away the guilt of their fin, and 
 his grace, for fubduing fin more and more in them. 
 
 As the Lord carries on the work of he ling gra- 
 dually, fo he will make it perfeft at laft Ttiere is a 
 perfeEi day coming, as to all who are His patients. 
 '^he path oftkejuji is as thejhining light, that fhintth 
 more and more unto the perfeB day. Their difeafe is 
 ftill lofing ftrength, and it will be entirely removed 
 at that day. What day ? The d^j of Jefus Chrift. 
 He will perform it Ufttil the day of Jefus Chriji, — the 
 day of his coming to the foul at death, and the day 
 of his coming to take his people, both foul and body, 
 home to glory. " Then there will not be the leaft 
 veftige of this difeafe remaining. It (hall not leave 
 fo much as a fear behind. For, when he Jhall appear y 
 wejhall be like him, We proceed, 
 
 III. To point out the grounds of encouragement 
 which are given unto us to pray for the Lord's heal- 
 ing our fouls. We fh;dl only mention a few things 
 here, and thefe with brevity. 
 
 I. It is encouraging to pray for this, that the Lord 
 is merciful, and delighteth in mercy. This was the 
 Pfalmift's plea in the prefent cafe. 1 faid, Lor a, be 
 merciful to me : heal my foul, for I haxejlnnsd agamfi 
 thee. Are we miferable, by reafon of this diftafe ? 
 Mifery is the proper objedof mercy. God's mercy 
 hath obtained a vent to the honour of his jollice and 
 purity, and, therefore he can extend the riches of 
 his mercy toward us through Chrift Jefus, m a per- 
 fe£l confiftency with himfelf. His promile is, / will 
 lie merciful to their unrighteoufnefsi their Jtns and int~ 
 O 3 quid^s 
 
J^S A fuitabU Prayer 
 
 quities will I remember no niore. This woful difeafe, 
 which is both our crime and our punilhment, is no 
 bar in the way of his Jhewirig his mercy ^ and granting 
 his fahation to us, becaufe he hath got complete fa- 
 tisfadion for it in the obedience and death of Chrift. 
 This is molt animating encouragement to each of us 
 to fay, as did the publican, God be merciful to vie a 
 Jinner, 
 
 2. It is encouraging to pray for the Lord's healing 
 oui: fouls, that Jefus Chrift was commiffioned and fent 
 fonh for this very end. He is appointed by the Fa- 
 ther to be the Phyfician, as well as the Leader and 
 Commander of the people. Luke iv. i8. l!he Spirit 
 of the Lord is upon mcy becaufe he hath anointed me to 
 "preach the gofpel to the poor ; he hath fent me to heal 
 the broken-hearted^ to recover fight to the blinds and 
 to Jet at liberty them that are bruifed. It is by no 
 ufurped power that Chrift fets forth himfelf as the 
 Phyfician of great value. He was legally commif- 
 jioned by him who faid unto him, "n^hou art my fer- 
 ^anif Ifraelj in ivhoin I will be glorified^ He was 
 calk a of Gody as was Aaron, God faw that the 
 whole race of Adam would have died eternally of 
 this difeafe, if a remedy had not been provided. 
 He, therefore, fent his only begotten Son into the 
 world, that we might liixe through him. His blood 
 and grace are the only efFedlual medicine, and he 
 himfelf is the Phyfician to apply it to the fouls of 
 men. He is fent to heal the broken hearted. This 
 affi rds encouragement to pray for being healed, be- 
 caufe what God hath deiigned to accomplifh by 
 Chriit, cannoi but be accompliftied. 
 
 3. Let us confider, that Chrift is infinitely able for 
 tliia work. Often hath a phyfician attempted a cure, 
 
 which 
 
for dijeajed Souls. -.4^7 
 
 which he could not perform. The difeafe bade de- 
 fiance to all his prefcriptions. But no difeafe, not 
 even this malignant foul difeafe, can exceed the ikill 
 and power of Him who is able to fwje to the utter- 
 tnojl. We read of a woman, who was opprefTed 
 with a fevere diforder, and bad /pent all her living 
 upon phyjicians, without being bettered. But a touch 
 of the hem of Ohxi^'s garment made her quite well. 
 As he had power on earth to remove the moft obfti- 
 nate bodily diftempers, fo he is able to heal every 
 fpiritual difeafe. His blood is truly precious blood, 
 and his grace is efficacious grace. There is nothing 
 too hard for him. 
 
 Coniider, that his ability has been, in innumer- 
 able inftances, proved. All the redeemed about the 
 throne were opprefl'ed with this difeafe. In fome of 
 them it had arrived at a greater degree of invete- 
 racy, than, perhaps, in any of you. Now they are 
 made perfedly whole. They have no more for- 
 row, nor pain. The Apoftle Paul does not now 
 complain of the body cf this death. He, and ail his 
 triumphing brethren, are fo many inftancts of Chrifl's 
 power over this dreadful malady. When we, there- 
 fore, pray for being healed, we are not praying for 
 that which is not to be obtained, but for that which 
 Chrift hath bellowed upon many, and which he is 
 as able as ever to bellow upon us. 
 
 4. Chrift is willing to heal us. He invites us to 
 apply unto him, and complains when we will not 
 come unto him^ that we may have life. He evidenced 
 his willingnefs to this work, by cheerfully engaging 
 in it from eternity, and by afluming, in time, the 
 hody which was prepared for him^ by the decree and 
 appointiaent of God the Father, and by the marvel- 
 lous 
 
43^ A fuitalle "Prayer 
 
 lous power of the Holy Ghoft. He f aid, Lo, I come ; 
 in the volume of the hook it is written of me ; I delight 
 to do thy willy my God. And, in the gofpel, he 
 is lifted upf as Mofes lifted tip the ferpent in the zuil' 
 dernefsy that we may look to him by faith, and be 
 healed. 
 
 He readily attends to every petition for his afllfl- 
 ance. Does any {inner apply to him for being heal- 
 ed ? And does he not fay, as to the Centurion who 
 applied on his fervant's behalf, / will come^ and heal 
 him? Yea, is he not offering himfelf as a phyfician 
 to us, faying, Wilt thou be made whole? Can we 
 doubt his willingnefs, when we confider the vaft ex- 
 pence he hath been at to obtain our health and cure? 
 He hath obtained this at the expence of his life. He 
 died, that this difeafe might not prove to be our 
 death for ever. And he affures us, that by apply- 
 ing in the manner which he hath appointed, we fhall 
 not meet with a denial of the remedy. 
 
 A few inferences fhall conclude this difcourfe. 
 
 1. Hence fee, the mifery of man's natural ftate. 
 He is infefled with a difeafe, which is hateful in its 
 nature, and terrible in its confequences. This is a 
 fpecial part of' his mifery. Though men will not 
 believe it, yet it is true, that to be a finner is to be 
 milurable, even although his fin did not fubjeft him 
 to the execution of God's wrath and curfe. A per- 
 fon under the guilt and pollution of fin, is wretched, 
 though he were to meet with no evil in this world, 
 and though there were no torment in hell hereafter. 
 
 2. Hence fee, that the peace and eafe of mind, 
 which men in their natural eftate, feem to enjoy, is 
 falfe and deceitful. They tux^ wholly at eafe and 
 quiet. They are not. in trouble as other men: neither 
 
 are 
 
for d/feafed Soitis. 43.9 
 
 are they plagued like other men. If their bodies be 
 whole and found, they know of no difeafe with 
 which they are infe£ted, or of which they have to 
 complain. But they ought to refle6l, that fin is a 
 malady of the mofl fatal and dangerous kind. It 
 preys upon them, and will prove their ruin at laft. 
 Sin J whe?i it isjitii/hedy bringeth forth deaths Their 
 carelefnefs and infenlibilitj, are fymptoms that their 
 cafe is the more dangerous, and that, as we ufually 
 fpeak, their difeafe hath far gone on. When a per- 
 fon labouring under certain bodily complaints is al- 
 together infeniibk of pain, it is conlidered as an evi- 
 dence that he is brought very low by his diforder. 
 The more feciire and infenfible that a finner is, he 
 is in the greater danger of dying in that flate. When 
 they fay. Peace <ind fufety^ then fudden deJlruBion 
 coiTieth upon them, 
 
 3. Hence fee, a reafon why the Lord's people 
 fland in need of his help daily. They are not alto- 
 gether delivered from this difeafe. Though they 
 are faved from the guilt of fin, and from its reigning 
 power in the foul 5 yet while they are here, there 
 are flill fome remains of it in them, '^h^flefh lufl- 
 tth and warreth againfl the fpirit, and the fpirit 
 ■againjl thefl^fh, Thity fnd a law i/i their members, 
 warring agaitiji the law of\X\^\x mind, and bringing 
 them into captimty to the law of Jin, which is in their 
 members. And, therefore, each of them finds oc- 
 calion to exclaim, wretched man that 1 am J who 
 Jhall deliver me from the body of this death P They 
 are daily committing fuch tranfgrellions, as are dif- 
 honourable to God, and diftrefling to their own con- 
 fciences. Thefe are evidences that the cure of their 
 fouls is not complete. Tliey, therefore, (land al- 
 ways 
 
44^ ^ fuitahle Prayer 
 
 "Ways In need of the Phyfician's affiftance to carry 
 on his own work of healing them. Accordingly 
 the Pfalmift, who formerly had expeience of the 
 Lord's i>ealing work, is as earneil about it as ever. 
 Lord, heal my foul. 
 
 4. Hence iee, t! e hS.v'^: '•d fureft mefhc4 lo tnke 
 with all our fpiritual dilecie- It is to fpread :^i;m 
 out before the Lord, and to ^r^^r for he^p ficm 
 him. In vain do wo look fo- relief from any other 
 quarter. Our duties are, in ev rv refpefl, infuffi- 
 cient. We are not to expe6l it \.c\n an abfolute 
 God. Although mercy is a perfe^lic i of the divine 
 nature, yet it could not, in the prefent cafe, be fhewn 
 to men, becaufe juftice had a claim upon them. This 
 claim mud have been anfwered, before mercy could 
 be extended to difeafed finners. It is from God in 
 Chrift that we are to look for healing to our fouls. 
 Mercy and truth are met together in Chrift j atid 
 right eon f?iefs and peace have embraced each other. 
 This affords the higheft encouragement to feek heal- 
 ing mercy from him, as he not only can, but hath 
 promifed to beftow it in this way. / /aid, Lordj be 
 merciful to me ; heal my foul. 
 
 5. This fubje6l may be improved in an ufe of 
 trial and examination. It is both your duty and 
 your intereft to try, whether you have experience 
 of being healed of your foul-difeafe. We are not 
 true Chriftians, nor are we able to ferve God ac- 
 ceptably in any duty, whether civil or religious, if 
 we be not thus healed. — If you be healed, or, if the 
 cure be begun in you, you have feen and felt your- 
 felves difeafed by fm. You have got a difcovery of 
 the fin of your natures and practices, and have been 
 convinced that you were totally unable to free your- 
 
 felves 
 
for difeafcd Souls. 44 1 
 
 felves From it. — If yon be healed, then love drew 
 you to the Phyfician. His love conquered all your 
 enmity againft him, and your averfion to fubmit to 
 his cure. We love him^ fays an apoftle, becaufe he 
 Jirjl loved us. I drew them, fays a gracious God, 
 with cords of a ma?iy and with bands of love. — If you 
 be healed, then you have an increafing efteem of 
 the glorious Phyfician, and are Hill trufting all that 
 concerneth your fouls in his hand. — You will be 
 employed in commending him to others, as you 
 have opportunity. Come, all j/e that fear God, faid 
 David, and I will tell what he hath done for my 
 foul. — You will commend the ways of the Lord to 
 others, both by your advice and by your example. 
 Thus will you carry about with you evidence that 
 you are his. Your converfation and behaviour will 
 commend Chrift wherever you go. It is faid of that 
 man, whom our Lord delivered from the devils, af- 
 ter they had long pofleffion of him, that he went his 
 way, and publifjed throughout the whole city how 
 great things ^efus had done for him. And the im* 
 potent man, of whom you read, John, chap. v. as 
 foon as he learned to whom he was indebted for his 
 cure, weiit and told that it was fefus who had made 
 him whole. — In a word, if the Lord hath healed you, 
 you will be endeavouring to give him all the praife 
 of it, — to thank him for it with a grateful heart. 
 See how David fhuts up this pfalm ; Bkffed be the 
 Lord God of Ifrael, from everlajling, and to everlafi- 
 ing. Amen, and Amen. And, in Pfal. ciii, near 
 the beginning, he charges his foul, and all that is 
 within him to blefs the Lord, who forgiveth all thine 
 ifiiquities, fays he, and who heahth all thy difeafes. 
 
 You 
 
442 A fintahle Prayer 
 
 You who are the Lord's people have all had ex- 
 perience of his healing mercj and power ; and, 
 therefore, we exhort you to ftudy the exercife of 
 praife and thankfgiving. To acknowledge his di- 
 fiinguifliing goodnefs to you, with thankful hearts, 
 is all the return you can make to him for it. When 
 David*s hrohen hones were made to rejoicdy he pray- 
 ed to be enabled to praife the Lord for his goodnefs, 
 and for his wonderful works to him. Pfal. li. 15. 
 LoRDi open thou my lips^ and my month Jhall Jhew 
 forth thy praife. When the Lord delivered him from 
 klood-guiltinefs, he declared that his tongue fhould 
 Jing aloud of his right eoufnefs. 
 
 Be exhorted to employ him ftill, as '^he Lord 
 TOUR HejUer. When confcience is, at any time, 
 wounded by fin, he alone can clofe the w^ound, and 
 bind it up. He healeth the broken in hearty andhind^ 
 eth up their wounds. You can no more carry on the 
 work of healing yourfelves, than you could begin it. 
 And it is very difhonourablc 10 him, if you attempt 
 any thing of this kind. He is wanting further em- 
 ployment from you, and as he alone is able for this 
 work, he defires to have it left in his hand. By 
 faith, fludy an improvement of his healing blood 
 daily. You will find the fame virtue and eiHcacy 
 in it as at firft. It is a medicine that can never lefTen 
 in its value, nor lofe any of its power. 
 
 Such as are flrangers to this glorious Phyfician, 
 and who have never applied to him to be healed, 
 We would exhort to take thought about the flate of 
 their fouls now, before it be too late. Confider, 
 iSirs, that if your difeafe be not removed in time, it 
 will infallibly be your ruin. It will lie down with 
 you in the dufl. It will accompany you to hell, and 
 
 there, 
 
for difeafed Souls,. 4-45" 
 
 there, through eternity, it will be an increafing and 
 incurable difeafe. Bat conlider, that the Phyfician 
 is now within your reach. He comes, in the gofpel- 
 difpenfation, offering relief to helplefs fmners. He 
 is faying to every one of you, What ivouldejl thou 
 that IJhould do unto thee t In the church (lands the 
 tree of life, the leagues of which are for the healing of 
 the nations, Chrift is that tree of life. And you 
 have as good accefs to him, and warrant to apply to 
 him, as ever any had. Do not fay, " My cafe is 
 " defperate ; my difeafe is too far gone on, to think 
 *• of getting it cured." No; there is nothing too 
 hard for the Lord. Chrift did not fmd a diforder in 
 the world, when he was in it, that could baffle his 
 ikill, or his power. He healed all manner of difeafe s 
 among the people. And he is able to remove every 
 fpiritual malady. — " But," may you fay, " I have 
 ** nothing to prefent before him, to influence him 
 '* to heal me. 1 have no price to give >for a cure." 
 Conlider and believe, that he heals foals freely, and 
 for nothing on their part. He that hath no moneys, 
 fays he, let him come. H^ defigns to glorify his free' 
 grace in healing mens fouls. Make application to hirn 
 for yourfelves. Try to pray for heah.ig. He is with -^ 
 in the reach of faith's cry. Say to him, under, a 
 fenfe of your defperate need, Lord, he 7nerciful to 
 me ; heal my foul, for 1 ha^e finned again ft thee. 
 He loves to be entreated by helplefs finners, and he 
 will be pcevailed with to do as he hath fiid. So 
 will you have to fing, as David, to the praife cf di- 
 vine grace, ^0 Zoijz) my God, I cried miii thee^ and 
 ihou haji healed 7ne, Pfal. xxx. 2 . 
 
 E I N L S.^ 
 
CORRIGENDUM. 
 
 Page 395, at the top, injlead of *• Univeifal falvation, thoitgh 
 *' a doelriiie which has," 'idc. read " The contrary doc- 
 ** trine, which has been warmly efpoufed," bV. 
 
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